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THE FIRST SERMON, VPON THE PREPARATION TO THE LORDS SVPPER. 1. COR. 11.2.
THE FIRST SERMON, UPON THE PREPARATION TO THE LORDS SUPPER. 1. COR. 11.2.
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Let euery man therefore examine himselfe, and so let him eate of this Bread, and drinke of this Cup. WElbeloued in Christ Iesus:
Let every man Therefore examine himself, and so let him eat of this Bred, and drink of this Cup. Well-beloved in christ Iesus:
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The Apostle in the words which we haue read, deliuereth his counsell, and giueth his aduice;
The Apostle in the words which we have read, Delivereth his counsel, and gives his Advice;
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and not onely giues his aduice, but giues his admonition and command:
and not only gives his Advice, but gives his admonition and command:
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That we should not come to the Table of the Lord, that we should not come to the hearing of the word rashly:
That we should not come to the Table of the Lord, that we should not come to the hearing of the word rashly:
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but that euery one of vs should come to this holy worke with reuerence; that we should prepare and sanctifie our selues in some measure.
but that every one of us should come to this holy work with Reverence; that we should prepare and sanctify our selves in Some measure.
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And seeing we go vnto the King of heauens Table, it becomes vs to put on our best array.
And seeing we go unto the King of heavens Table, it becomes us to put on our best array.
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In a word, he deliuereth the whole doctrine and matter of this preparation, when he saith;
In a word, he Delivereth the Whole Doctrine and matter of this preparation, when he Says;
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Let euery man, and let euery wowan, trie and examine themselues. As if he would say, Let euery one of you, trie and examine your soules. Let every man, and let every wowan, try and examine themselves. As if he would say, Let every one of you, try and examine your Souls.
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That is, trie the estate of your owne hearts, and condition of your owne consciences.
That is, try the estate of your own hearts, and condition of your own Consciences.
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Marke and behold in what estate your heart is with God, and in what estate your conscience is with your neighbour.
Mark and behold in what estate your heart is with God, and in what estate your conscience is with your neighbour.
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He biddeth not your neighbour to try you, he biddeth not your companion to try your heart;
He bids not your neighbour to try you, he bids not your Companion to try your heart;
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but he biddeth your selfe in person, to trie your owne conscience; he biddeth your selfe, trie your owne heart;
but he bids your self in person, to try your own conscience; he bids your self, try your own heart;
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because none can be certaine of the estate of your heart, or of the condition of your conscience, but your selfe.
Because none can be certain of the estate of your heart, or of the condition of your conscience, but your self.
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Now he excludes not others from the triall of you neither (for it is lawfull for the Pastor to trie you,) but others cannot trie you so narrowly as ye your selues may;
Now he excludes not Others from the trial of you neither (for it is lawful for the Pastor to try you,) but Others cannot try you so narrowly as you your selves may;
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for no man can know so much of me as I kn•• of my selfe.
for no man can know so much of me as I kn•• of my self.
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No man can be certaine of the estate of your heart and condition of your conscience;
No man can be certain of the estate of your heart and condition of your conscience;
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and yet you your selues may be certaine of it.
and yet you your selves may be certain of it.
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As for others, men may iudge of your heart and conscience according to your works and effects;
As for Others, men may judge of your heart and conscience according to your works and effects;
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and except your workes and effects be very wicked and altogether vicious, we are bound in conscience to iudge charitably of your hearts and consciences.
and except your works and effects be very wicked and altogether vicious, we Are bound in conscience to judge charitably of your hearts and Consciences.
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Therefore, there is none so meete to trie the spirit of man, to try the heart or conscience of man, as is the man himselfe.
Therefore, there is none so meet to try the Spirit of man, to try the heart or conscience of man, as is the man himself.
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Now that this triall may be the better made, ye haue first to vnderstand what it is that ye should trie: Now that this trial may be the better made, you have First to understand what it is that you should try:
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what ye call a a conscience, which the Apostles commands you to trie. Next, ye are to consider for what reasons & causes ye should try your consciences.
what you call a a conscience, which the Apostles commands you to try. Next, you Are to Consider for what Reasons & Causes you should try your Consciences.
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Thirdly, & last of all ye, are to know in what chiefe points ye should try and examine your consciences.
Thirdly, & last of all you, Are to know in what chief points you should try and examine your Consciences.
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Then, that we speake not vnto you of things vnknowne, it is necessary for euery one of you (seeing there is none of you that lacketh a conscience) to vnderstand what a conscience is:
Then, that we speak not unto you of things unknown, it is necessary for every one of you (seeing there is none of you that lacketh a conscience) to understand what a conscience is:
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& as neerely as God shall giue me grace, I will bring you to the vnderstanding and knowledge of a conscience.
& as nearly as God shall give me grace, I will bring you to the understanding and knowledge of a conscience.
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I call a conscience, a certaine feeling in the heart, resembling the iudgement of the liuing God, following vpon a deed done by vs, flowing from a knowledge in the minde, accompanied with a certaine motion in the heart, to wit, feare or ioy, trembling or reioycing. I call a conscience, a certain feeling in the heart, resembling the judgement of the living God, following upon a deed done by us, flowing from a knowledge in the mind, accompanied with a certain motion in the heart, to wit, Fear or joy, trembling or rejoicing.
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Now, we will examine the parts of this definition. I call it first of all, a certaine feeling in the heart;
Now, we will examine the parts of this definition. I call it First of all, a certain feeling in the heart;
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for the Lord hath left such a stampe in the heart of euery man, that he doth not that thing so secretly,
for the Lord hath left such a stamp in the heart of every man, that he does not that thing so secretly,
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nor so quietly, but he makes his owne heart to smite him, and to strike him:
nor so quietly, but he makes his own heart to smite him, and to strike him:
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he makes him to feele in his owne heart, whether he hath done well or ill.
he makes him to feel in his own heart, whither he hath done well or ill.
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The Lord hath placed this feeling in thy heart;
The Lord hath placed this feeling in thy heart;
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why? Because cause the eyes of God looke not so much vpon the outward countenance and exterior behauiour, as vpon the inward heart.
why? Because cause the eyes of God look not so much upon the outward countenance and exterior behaviour, as upon the inward heart.
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For he saith to Samuel, in the first booke, 16.7. The Lord beholds the heart. So, 1. Chron. 28.9. he saith to Salomon, The Lord searcheth all hearts and vnderstandeth all imaginations and thoughts. Also, Ieremie 11.20. The Lord tries the reines and the heart.
For he Says to Samuel, in the First book, 16.7. The Lord beholds the heart. So, 1. Chronicles 28.9. he Says to Solomon, The Lord Searches all hearts and understandeth all Imaginations and thoughts. Also, Ieremie 11.20. The Lord tries the reins and the heart.
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And the Apostle, 1. Cor. 4.5. saith, The Lord shall lighten things that are hid in darkenesse, and make the counsels of the heart manifest.
And the Apostle, 1. Cor. 4.5. Says, The Lord shall lighten things that Are hid in darkness, and make the Counsels of the heart manifest.
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So, in respect that the Lord will chiefly haue to do with the heart, therefore in the heart he placeth this feeling, which is the chiefe part of conscience.
So, in respect that the Lord will chiefly have to do with the heart, Therefore in the heart he places this feeling, which is the chief part of conscience.
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I say next, that this feeling resembleth the iudgement of God:
I say next, that this feeling resembles the judgement of God:
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for this feeling was left and placed in our soule for this end and purpose, that we might haue a domesticall and familiar iudgement within our selues, to resemble and describe the secret and inuisible iudgement of the high God;
for this feeling was left and placed in our soul for this end and purpose, that we might have a domestical and familiar judgement within our selves, to resemble and describe the secret and invisible judgement of the high God;
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a particular iudgement, to goe before that generall iudgement, in that generall and great day, where euery man shall be iustified,
a particular judgement, to go before that general judgement, in that general and great day, where every man shall be justified,
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or condemned, according to the particular iudgement that is within his owne conscience.
or condemned, according to the particular judgement that is within his own conscience.
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In the meane time this conscience is left in vs, to arrest vs in this life, thereby as it were, to ease the liuing God at that last iudgement.
In the mean time this conscience is left in us, to arrest us in this life, thereby as it were, to ease the living God At that last judgement.
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For the bookes of our owne consciences, in that last day shall be opened;
For the books of our own Consciences, in that last day shall be opened;
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and euery man shall receiue, according to the report of the decree that is within his owne conscience:
and every man shall receive, according to the report of the Decree that is within his own conscience:
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therefore I say, that our conscience resembles the iudgement of God. The third thing that I say, is this;
Therefore I say, that our conscience resembles the judgement of God. The third thing that I say, is this;
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It followeth vpon a deed done by vs: our conscience nor our heart strikes vs not before the deed be done;
It follows upon a deed done by us: our conscience nor our heart strikes us not before the deed be done;
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our heart strikes vs not before the euill deed be committed: no, it goeth not before the deed;
our heart strikes us not before the evil deed be committed: no, it Goes not before the deed;
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but the stroke of the conscience and feeling of the heart followeth immediatly vpon the deed, in such sort, that the deed is no sooner done by thee,
but the stroke of the conscience and feeling of the heart follows immediately upon the deed, in such sort, that the deed is no sooner done by thee,
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but thy conscience applies it to thy selfe, and giues out the sentence against thy selfe:
but thy conscience Applies it to thy self, and gives out the sentence against thy self:
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therefore, I say, it is a feeling, following vpon a deed done by vs. And next I say, flowing from a knowledge in the minde;
Therefore, I say, it is a feeling, following upon a deed done by us And next I say, flowing from a knowledge in the mind;
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for except the conscience haue information, and except the heart know that the deede which is done is euill, the heart nor the conscience can neuer count it to be euill:
for except the conscience have information, and except the heart know that the deed which is done is evil, the heart nor the conscience can never count it to be evil:
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therefore knowledge must go before the stroke of the conscience:
Therefore knowledge must go before the stroke of the conscience:
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thy heart can neuer feele that to be euill, which thy minde knoweth not to be euill.
thy heart can never feel that to be evil, which thy mind Knoweth not to be evil.
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So knowledge must euer go before feeling, and according to the measure of thy knowledge, according to the nature and qualitie of thy knowledge, accordingly shall the testimonie and stroke of thy conscience be.
So knowledge must ever go before feeling, and according to the measure of thy knowledge, according to the nature and quality of thy knowledge, accordingly shall the testimony and stroke of thy conscience be.
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For a light knowledge, a doubting and vncertaine knowledge, makes a light and small stroke:
For a Light knowledge, a doubting and uncertain knowledge, makes a Light and small stroke:
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as on the other part, a holy and solid knowledge drawne out of the word of God, maketh a heauie stroke of the conscience.
as on the other part, a holy and solid knowledge drawn out of the word of God, makes a heavy stroke of the conscience.
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So the conscience must answer to the knowledge.
So the conscience must answer to the knowledge.
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If we haue no other knowledge but the knowledge which we haue by nature, and by the light and sparks which are left in nature, our conscience will answer no further but to that knowledge:
If we have no other knowledge but the knowledge which we have by nature, and by the Light and sparks which Are left in nature, our conscience will answer no further but to that knowledge:
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but if beside the light of nature, we haue a knowledge of God in his word,
but if beside the Light of nature, we have a knowledge of God in his word,
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and a knowledge of God by his holy Spirit working in our hearts, our consciences will then go further,
and a knowledge of God by his holy Spirit working in our hearts, our Consciences will then go further,
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and excuse or accuse vs, according to the light that is in the word.
and excuse or accuse us, according to the Light that is in the word.
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So that the conscience is not acquired or obtained at what time we are enlightened by the working of the holy Spirit,
So that the conscience is not acquired or obtained At what time we Are enlightened by the working of the holy Spirit,
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& hearing of the word of God:
& hearing of the word of God:
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but our conscience is borne with vs, is naturall to vs, and is left in the soule of euery man and woman:
but our conscience is born with us, is natural to us, and is left in the soul of every man and woman:
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and as there are some sparks of light left in nature, so there is a conscience left in it;
and as there Are Some sparks of Light left in nature, so there is a conscience left in it;
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and if there were no more, that same light that is left in thy nature, shall be enough to condemne thee.
and if there were no more, that same Light that is left in thy nature, shall be enough to condemn thee.
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So the conscience is not gotten or begun at the hearing of the word, or at that time when we begin to reforme our selues by the assistance & rene•ing of the holy Spirit:
So the conscience is not got or begun At the hearing of the word, or At that time when we begin to reform our selves by the assistance & rene•ing of the holy Spirit:
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but euery man by nature hath a conscience, & the Lord hath left it in our nature;
but every man by nature hath a conscience, & the Lord hath left it in our nature;
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and except that this conscience be reformed according to the word of God, that same naturall conscience shall be enough to condemne thee eternally:
and except that this conscience be reformed according to the word of God, that same natural conscience shall be enough to condemn thee eternally:
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therefore, I say, flowing from a knowledge of the minde. Last of all, I say, accompanied with a certaine motion of the heart:
Therefore, I say, flowing from a knowledge of the mind. Last of all, I say, accompanied with a certain motion of the heart:
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and we expresse this motion, in feare, or ioy, trembling, or reioycing.
and we express this motion, in Fear, or joy, trembling, or rejoicing.
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In very great feare, if the deede be exceeding heynous, and the stroke of the conscience be very heauie;
In very great Fear, if the deed be exceeding heinous, and the stroke of the conscience be very heavy;
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then the conscience neuer taketh rest, for guiltinesse will euer dread.
then the conscience never Takes rest, for guiltiness will ever dread.
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But if the deede be honest, godly and commendable, it maketh a glad heart, and maketh the heart euen to burst out into ioy.
But if the deed be honest, godly and commendable, it makes a glad heart, and makes the heart even to burst out into joy.
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So, to be short in this matter, (for I purpose not to make a common place of i•) ye see, that in euery conscience there must be two things:
So, to be short in this matter, (for I purpose not to make a Common place of i•) you see, that in every conscience there must be two things:
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First, there must be a knowledge;
First, there must be a knowledge;
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and next, there must be a feeling, whereby according to thy knowledge, thou appliest vnto thine owne heart, the deed done by thee.
and next, there must be a feeling, whereby according to thy knowledge, thou appliest unto thine own heart, the deed done by thee.
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So that, as the word it selfe testifieth, it ariseth of two parts: of knowledge, according whereunto it is called science;
So that, as the word it self Testifieth, it arises of two parts: of knowledge, according whereunto it is called science;
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and of feeling, according whereunto, the Con is added, and it is called Conscience. Then the word conscience, signifieth knowledge, with application.
and of feeling, according whereunto, the Con is added, and it is called Conscience. Then the word conscience, signifies knowledge, with application.
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This conscience, the Lord hath appointed to serue in the soule of man for many vses:
This conscience, the Lord hath appointed to serve in the soul of man for many uses:
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to wit, he hath appointed euery one of your consciences, to be a keeper, a wayter on, a carefull attender vpon euery action done by you.
to wit, he hath appointed every one of your Consciences, to be a keeper, a waiter on, a careful attender upon every actium done by you.
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So that, that action cannot be so secretly, so quietly, nor so closely conueyed, but will thou, nill thou, thy conscience shall beare a testimonie of it;
So that, that actium cannot be so secretly, so quietly, nor so closely conveyed, but will thou, nill thou, thy conscience shall bear a testimony of it;
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thy conscienc• shall be a faithfull obseruer of it; and one day, shall be a faithfull recorder of that action.
thy conscienc• shall be a faithful observer of it; and one day, shall be a faithful recorder of that actium.
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So, the Lord hath appointed thy conscience to this office, that it attends and waits vpon thee in all thy actions.
So, the Lord hath appointed thy conscience to this office, that it attends and waits upon thee in all thy actions.
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Likewise, the Lord hath appointed thy conscience, and placed it in thy soule, to be an accuser of thee;
Likewise, the Lord hath appointed thy conscience, and placed it in thy soul, to be an accuser of thee;
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so that when thou dost any euill deed, thou hast a domesticall accuser within thine owne soule, to finde fault with it.
so that when thou dost any evil deed, thou hast a domestical accuser within thine own soul, to find fault with it.
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He hath also placed it in thy soule, to be a true and stedfast witnesse against thee;
He hath also placed it in thy soul, to be a true and steadfast witness against thee;
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yea, the testimonie of the conscience, resembles not only a testimonie or witnesse, but the conscience is as good as tenne thousand witnesses.
yea, the testimony of the conscience, resembles not only a testimony or witness, but the conscience is as good as tenne thousand Witnesses.
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The conscience also is left in the soule to do the part of a Iudge against thee, to giue out sentence against thee, and to condemne thee: and so it doth;
The conscience also is left in the soul to do the part of a Judge against thee, to give out sentence against thee, and to condemn thee: and so it does;
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for our particular iudgement, must go before the generall and vniuersall iudgement of the Lord at that great day.
for our particular judgement, must go before the general and universal judgement of the Lord At that great day.
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And what more? He hath left thy conscience within thee, to put thine owne sentence in execution against thy selfe.
And what more? He hath left thy conscience within thee, to put thine own sentence in execution against thy self.
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This is terrible, he hath left it within thee, to be a very to torture and tormentor to thy selfe;
This is terrible, he hath left it within thee, to be a very to torture and tormentor to thy self;
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and so to put thine owne sentence in execution vpon thy selfe.
and so to put thine own sentence in execution upon thy self.
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Is not this a matter more then wonderfull, that one and the selfe same conscience, shall serue to so many vses in a soule;
Is not this a matter more then wonderful, that one and the self same conscience, shall serve to so many uses in a soul;
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as to be a continuall obseruer and marker of thy actions, an accuser, ten thousand witnesses, a Iudge, a Sergeant, and Tormentor;
as to be a continual observer and marker of thy actions, an accuser, ten thousand Witnesses, a Judge, a sergeant, and Tormentor;
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to execute thine owne sentence against thy selfe? So that the Lord needeth not to seeke a Sergeant, out of thine owne soule to arrest thee,
to execute thine own sentence against thy self? So that the Lord needs not to seek a sergeant, out of thine own soul to arrest thee,
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for thou shall haue all these within thy selfe, to make a plaine declaration against thy selfe. Take heede to this:
for thou shall have all these within thy self, to make a plain declaration against thy self. Take heed to this:
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for there is neuer a word of this shall fall to the ground; but either ye shall find it to your comfort, or to your euerlasting woe.
for there is never a word of this shall fallen to the ground; but either you shall find it to your Comfort, or to your everlasting woe.
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And this secret and particular iudgement, that euery one of you carries about you, abideth so sure and so fast within you, that do what ye can,
And this secret and particular judgement, that every one of you carries about you, Abideth so sure and so fast within you, that do what you can,
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if ye would imploy your whole trauaile to blot it out, thou shalt neuer get it scraped out of thy soule.
if you would employ your Whole travail to blot it out, thou shalt never get it scraped out of thy soul.
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If ye were as malicious, and were become as wicked as euer any incarnate diuell was vpon the earth,
If you were as malicious, and were become as wicked as ever any incarnate Devil was upon the earth,
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yet shall ye neuer get this conscience altogether extinguished out of thy soule:
yet shall you never get this conscience altogether extinguished out of thy soul:
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but will thou, nill thou, there shall as much remaine of it, as shall make thee inexcusable in the great day of the generall iudgement.
but will thou, nill thou, there shall as much remain of it, as shall make thee inexcusable in the great day of the general judgement.
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I grant, thou maist blot out all knowledge out of thy minde, and make thy selfe become euen as a blind man.
I grant, thou Mayest blot out all knowledge out of thy mind, and make thy self become even as a blind man.
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I grant also, that thou maist harden thy heart, so that thou wilt blot out all feeling out of it,
I grant also, that thou Mayest harden thy heart, so that thou wilt blot out all feeling out of it,
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so that thy conscience will not accuse thee, nor find fault with thee, but thou shalt haue a delight in doing euill, without remorse:
so that thy conscience will not accuse thee, nor find fault with thee, but thou shalt have a delight in doing evil, without remorse:
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but I deny, that any degree of wickednesse in the earth shall bring thee to this point, that thou maist do euill without feare;
but I deny, that any degree of wickedness in the earth shall bring thee to this point, that thou Mayest do evil without Fear;
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but still, the more that thou doest euill, and the longer thou continuest in euill doing, thy feare shall be the great•r:
but still, the more that thou dost evil, and the longer thou Continuest in evil doing, thy Fear shall be the great•r:
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you, in despite of the diuell, and in despite of the malice of the heart of man, thy feare shall remaine.
you, in despite of the Devil, and in despite of the malice of the heart of man, thy Fear shall remain.
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And though they would both conspire together, they shall not be able to banish that feare,
And though they would both conspire together, they shall not be able to banish that Fear,
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but that gnawing of the conscience shall euer remaine, to testifie, that there is a day of iudg•ment.
but that gnawing of the conscience shall ever remain, to testify, that there is a day of iudg•ment.
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I grant also, that there shall be a vicissitude ▪ and that feare shall not alwaies remaine,
I grant also, that there shall be a vicissitude ▪ and that Fear shall not always remain,
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but shall be sometimes turned into securitie; neither shall that securitie alw•ies abide, but shall be turned againe into feare:
but shall be sometime turned into security; neither shall that security alw•ies abide, but shall be turned again into Fear:
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so that it is not possible, to get this feare wholly extinct;
so that it is not possible, to get this Fear wholly extinct;
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but the great•r the securitie is, the greater shall thy feare be, when thou art wakened.
but the great•r the security is, the greater shall thy Fear be, when thou art wakened.
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Thirdly, I grant that this feare shall not be blind;
Thirdly, I grant that this Fear shall not be blind;
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for from that time a man by euill doing hath banished knowledge out of the mind,
for from that time a man by evil doing hath banished knowledge out of the mind,
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and feeling out of the heart, what can remaine there but a blind feare? When men haue put out all light,
and feeling out of the heart, what can remain there but a blind Fear? When men have put out all Light,
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and left nothing in their nature but darknesse, there can nothing remaine but a blind feare.
and left nothing in their nature but darkness, there can nothing remain but a blind Fear.
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So I grant, that the feare is blinde:
So I grant, that the Fear is blind:
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for neither know they f•om whence that feare cometh, what progresse it hath, wherunto it tendeth, where, nor when, it shall end:
for neither know they f•om whence that Fear comes, what progress it hath, whereunto it tendeth, where, nor when, it shall end:
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therefore, they that are this way misled in their soules, of all men in the earth they are most miserable.
Therefore, they that Are this Way misled in their Souls, of all men in the earth they Are most miserable.
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For as long as thou maist keepe in thy mind, a sparke of this knowledge and spirituall light, in the which thou maist see the face of God in Christ, wherein thou maist see a remedy in the death and passion of Christ,
For as long as thou Mayest keep in thy mind, a spark of this knowledge and spiritual Light, in the which thou Mayest see the face of God in christ, wherein thou Mayest see a remedy in the death and passion of christ,
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and wherein thou maist see the bowels of mercy offred in the bloud of Christ;
and wherein thou Mayest see the bowels of mercy offered in the blood of christ;
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if thou haue any sparke of this light (albeit it were neuer so little) to direct thee,
if thou have any spark of this Light (albeit it were never so little) to Direct thee,
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and albeit this knowledge were neuer so much wounded, yet there is mercy enough for thee in Christ:
and albeit this knowledge were never so much wounded, yet there is mercy enough for thee in christ:
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but if thou close vp all the windowes of thy soule, and of thy heart,
but if thou close up all the windows of thy soul, and of thy heart,
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and make them to become palpable darknesse, that thou neither knowest from whence the terror cometh,
and make them to become palpable darkness, that thou neither Knowest from whence the terror comes,
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nor yet perceiuest any remedy, that is the miserie of all miseries.
nor yet perceivest any remedy, that is the misery of all misery's.
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We haue many things in generall to lament, concerning the estate of this our Countrey wherein we liue.
We have many things in general to lament, Concerning the estate of this our Country wherein we live.
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Also particularly, There is not one of you but hath great cause to take heede to your consciences now while ye haue time, that ye banish not altogether this light which is yet offered vnto you,
Also particularly, There is not one of you but hath great cause to take heed to your Consciences now while you have time, that you banish not altogether this Light which is yet offered unto you,
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and whereof some sparks yet remaine.
and whereof Some sparks yet remain.
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For I see the most part of men run headlong to banish the sparke of light that is in them,
For I see the most part of men run headlong to banish the spark of Light that is in them,
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and will not rest so long as there is any sparke of it left, vntill it be vtterly banished.
and will not rest so long as there is any spark of it left, until it be utterly banished.
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And when they haue so done, alas, what can follow, but a blinde and terrible feare in their consciences, which they can neuer get extinguished? a feare without remedie, a growing feare,
And when they have so done, alas, what can follow, but a blind and terrible Fear in their Consciences, which they can never get extinguished? a Fear without remedy, a growing Fear,
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and not a decaying feare, a feare that will deuoure them wholly at the last: Therefore, euery one of you be carefull of this light that is within you;
and not a decaying Fear, a Fear that will devour them wholly At the last: Therefore, every one of you be careful of this Light that is within you;
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take heede, that the foule affections of your hearts draw not your bodies after them; see, at the least, that those affections banish not this light.
take heed, that the foul affections of your hearts draw not your bodies After them; see, At the least, that those affections banish not this Light.
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And so long as the Lord offers you this light, in time craue, that of his mercy he would giue you the grace to embrace it, to take a new course,
And so long as the Lord offers you this Light, in time crave, that of his mercy he would give you the grace to embrace it, to take a new course,
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and yet to amend your liues while time is giuen you. The body shall leaue the soule, and the soule shall leaue the bodie;
and yet to amend your lives while time is given you. The body shall leave the soul, and the soul shall leave the body;
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but the conscience shall neuer leaue the soule: but whither soeuer the soule goeth, to the same place shall the conscience repaire;
but the conscience shall never leave the soul: but whither soever the soul Goes, to the same place shall the conscience repair;
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and looke in what estate thy conscience is, when thou departest out of this life, in the selfe same estate shall it meet thee in the gteat Day.
and look in what estate thy conscience is, when thou departest out of this life, in the self same estate shall it meet thee in the gteat Day.
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So that if thy conscience was a tormentor to thee at the time of thy death,
So that if thy conscience was a tormentor to thee At the time of thy death,
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if thou get it not then pacified, it shall be a tormentor to thee in that generall Iudgement.
if thou get it not then pacified, it shall be a tormentor to thee in that general Judgement.
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Therefore, this matter would be well weighed, & euery one of you should studie to haue a good conscience, that when the soule is seuered from the body, leauing your conscience at rest and peace with God, it may be restored vnto you,
Therefore, this matter would be well weighed, & every one of you should study to have a good conscience, that when the soul is severed from the body, leaving your conscience At rest and peace with God, it may be restored unto you,
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and meete you againe with as great peace and quietnesse. Thus far concerning conscience, what it is.
and meet you again with as great peace and quietness. Thus Far Concerning conscience, what it is.
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I beseech the liuing Lord, so to sanctifie your memories, that ye may keepe these things;
I beseech the living Lord, so to sanctify your memories, that you may keep these things;
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and that euery one of these things may be so imprinted in your hearts, that ye may be mindfull of them all your liues.
and that every one of these things may be so imprinted in your hearts, that you may be mindful of them all your lives.
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The second thing that we are to speake of, is this: We are to consider wherefore we should trie our consciences;
The second thing that we Are to speak of, is this: We Are to Consider Wherefore we should try our Consciences;
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for what causes we should examine our owne soules & consciences. I will declare the reasons briefly.
for what Causes we should examine our own Souls & Consciences. I will declare the Reasons briefly.
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It behooueth euery one of you to trie your conscience.
It behooveth every one of you to try your conscience.
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Why? Because the Lord will make his residence in no other part of the soule but in the conscience:
Why? Because the Lord will make his residence in no other part of the soul but in the conscience:
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He hath appointed his dwelling to be in the heart of man, and in the will and conscience of man;
He hath appointed his Dwelling to be in the heart of man, and in the will and conscience of man;
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and therefore it becometh you to make his dwelling place cleane, and to take heed vnto your hearts.
and Therefore it Becometh you to make his Dwelling place clean, and to take heed unto your hearts.
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Next, though the Lord of heauen made not his residence there, yet in respect the eye of God is an all-seeing eye,
Next, though the Lord of heaven made not his residence there, yet in respect the eye of God is an All-seeing eye,
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and able to pierce through the very thicknesse of mans flesh, how darke and grosse soeuer it be,
and able to pierce through the very thickness of men Flesh, how dark and gross soever it be,
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and to enter into the very secret corners of thy conscience; (for vnto the all-seeing eye of God, the most secret corner of thy conscience is as cleare and manifest,
and to enter into the very secret corners of thy conscience; (for unto the All-seeing eye of God, the most secret corner of thy conscience is as clear and manifest,
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as any outward or bodily thing in the earth can be to the outward eye of the bodie:) In respect therefore that this eye is so piercing,
as any outward or bodily thing in the earth can be to the outward eye of the body:) In respect Therefore that this eye is so piercing,
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and that he casteth his eye onely vpon our hearts, it behooueth vs to try our hearts.
and that he Cast his eye only upon our hearts, it behooveth us to try our hearts.
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Thirdly, he is the Lord of the conscience. There is no Monarch on earth that hath any soueraigntie or lordship ouer the conscience:
Thirdly, he is the Lord of the conscience. There is no Monarch on earth that hath any sovereignty or lordship over the conscience:
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onely the God of heauen, onely Christ Iesus King of heauen and earth, is Lord of the conscience, he hath power onely to saue and lose.
only the God of heaven, only christ Iesus King of heaven and earth, is Lord of the conscience, he hath power only to save and loose.
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Therefore, when thou comest to this Sacrament of the Lords Table, thou oughtest carefully to looke vnto thy conscience, to try and examine the state of it.
Therefore, when thou Comest to this Sacrament of the lords Table, thou Ought carefully to look unto thy conscience, to try and examine the state of it.
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Last of all, which is a chiefe reason;
Last of all, which is a chief reason;
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It behooueth thee to proue thy conscience, because the welfare and health of thy soule dependeth vpon thy conscience.
It behooveth thee to prove thy conscience, Because the welfare and health of thy soul dependeth upon thy conscience.
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If thy conscience that is within thy soule be well, if it be at peace and rest, thy soule is well;
If thy conscience that is within thy soul be well, if it be At peace and rest, thy soul is well;
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if thy conscience be in a good estate, thy soule must needs be in a good estate;
if thy conscience be in a good estate, thy soul must needs be in a good estate;
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if thy conscience be in good health, of necessitie thy soule must be in good health;
if thy conscience be in good health, of necessity thy soul must be in good health;
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for the good health and happinesse of the soule, dependeth vpon a good conscience: therefore, it concerneth euery one of you to try well your consciences.
for the good health and happiness of the soul, dependeth upon a good conscience: Therefore, it concerns every one of you to try well your Consciences.
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There was neuer any law made or deuised, that forbad vs to haue a care of our healths;
There was never any law made or devised, that forbade us to have a care of our healths;
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it is lawfull for vs to seeke such things as may procure and preserue it:
it is lawful for us to seek such things as may procure and preserve it:
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but the health of thy soule standeth in the health of thy conscience, and in preseruing thereof:
but the health of thy soul Stands in the health of thy conscience, and in preserving thereof:
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therefore, by all lawes, thou oughtest to attend thy conscience. If thou keepe thy conscience well, thy soule is in health;
Therefore, by all laws, thou Ought to attend thy conscience. If thou keep thy conscience well, thy soul is in health;
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and if thy soule be in health, let troubles come what will vpon thy body, thou wilt endure them all:
and if thy soul be in health, let Troubles come what will upon thy body, thou wilt endure them all:
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but if thy soule be diseased with an euill conscience, thou shalt not be able to beare out the least trouble that shall come vpon thy body:
but if thy soul be diseased with an evil conscience, thou shalt not be able to bear out the least trouble that shall come upon thy body:
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whereas, if the conscience were at rest and in good health, that trouble could not happen vnto thy body,
whereas, if the conscience were At rest and in good health, that trouble could not happen unto thy body,
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but the strength of a good conscience would beare it out.
but the strength of a good conscience would bear it out.
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Then haue ye not reason, and more then reason, to take heede to your consciences, to try and examine your consciences, in what estate and disposition they stand?
Then have you not reason, and more then reason, to take heed to your Consciences, to try and examine your Consciences, in what estate and disposition they stand?
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Now, because it is a fruitlesse thing to tell you that health is necessary, and not to shew the way how this health may be obtained and preserued;
Now, Because it is a fruitless thing to tell you that health is necessary, and not to show the Way how this health may be obtained and preserved;
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therefore to keepe your consciences in quiet and good health, I will giue you these few lessons.
Therefore to keep your Consciences in quiet and good health, I will give you these few Lessons.
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First of all, be sure that thou retaine a stedfast perswasion of the mercies of God in Christ Iesus;
First of all, be sure that thou retain a steadfast persuasion of the Mercies of God in christ Iesus;
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examine when thou liest downe, and examine when thou risest vp, in what estate thou art with God;
examine when thou liest down, and examine when thou risest up, in what estate thou art with God;
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whether thou maist looke for mercy at his hands, or not.
whither thou Mayest look for mercy At his hands, or not.
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Art thou perswaded of mercie? Assure thy selfe thy conscience is in a good estate, thou hast health in thy soule;
Art thou persuaded of mercy? Assure thy self thy conscience is in a good estate, thou hast health in thy soul;
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for by the keeping of faith, the conscience is preserued, as saith the Apostle, 1. Tim. 1.19.
for by the keeping of faith, the conscience is preserved, as Says the Apostle, 1. Tim. 1.19.
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Keepe this perswasion, preserue it whole and sound, hurt it not, bring not thy soule into doubting, stay not,
Keep this persuasion, preserve it Whole and found, hurt it not, bring not thy soul into doubting, stay not,
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nor hinder thy perswasion, if thou desire to keepe health in thy soule:
nor hinder thy persuasion, if thou desire to keep health in thy soul:
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for, if thou doubt, or any way diminish thy perswasion and ass•rance, assuredly thy assurance cannot so soone be hindered nor diminished,
for, if thou doubt, or any Way diminish thy persuasion and ass•rance, assuredly thy assurance cannot so soon be hindered nor diminished,
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but at that very instant shall follow the diminishing of the health of thy soule;
but At that very instant shall follow the diminishing of the health of thy soul;
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yea it cannot be, but in that very article of time shall follow the hurt of thy conscience;
yea it cannot be, but in that very article of time shall follow the hurt of thy conscience;
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for faith will not dwell but in a whole conscience.
for faith will not dwell but in a Whole conscience.
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Therefore, at what time thou doest any thing against thy conscience, at that very time thou losest a degree of thy perswasion of the mercie of God:
Therefore, At what time thou dost any thing against thy conscience, At that very time thou losest a degree of thy persuasion of the mercy of God:
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and vntill such time as thou fall downe at the feete of Christ, and obtaine mercie for that wicked deede, purchase peace at his hands,
and until such time as thou fallen down At the feet of christ, and obtain mercy for that wicked deed, purchase peace At his hands,
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and repaire thy perswasion, thou shalt euer doubt of mercie, and want health in thy conscience.
and repair thy persuasion, thou shalt ever doubt of mercy, and want health in thy conscience.
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Then this is the first lesson, to keepe health in your soules, to be perswaded of mercie.
Then this is the First Lesson, to keep health in your Souls, to be persuaded of mercy.
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The second lesson to keepe a good conscience, or to keepe health in thy soule, is this;
The second Lesson to keep a good conscience, or to keep health in thy soul, is this;
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Ye must flie, eschue, and forbeare, whatsoeuer may trouble the health of your soule, whatsoeuer may trouble the quietnes and peaceable estate of your conscience:
You must fly, eschew, and forbear, whatsoever may trouble the health of your soul, whatsoever may trouble the quietness and peaceable estate of your conscience:
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cast it out, forbeare it, and eschue it. This generall is good. But let vs see what it is that troubles the quiet estate of the conscience. Onely sinne; nothing but an euill nature.
cast it out, forbear it, and eschew it. This general is good. But let us see what it is that Troubles the quiet estate of the conscience. Only sin; nothing but an evil nature.
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Therefore we must of necessitie, to keepe health in our soules, forbeare and eschue sinne; we must flie and auoide sinne.
Therefore we must of necessity, to keep health in our Souls, forbear and eschew sin; we must fly and avoid sin.
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It is not possible that ye can keepe a good conscience, and serue the affections of your heart:
It is not possible that you can keep a good conscience, and serve the affections of your heart:
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& therefore to keepe peace and health in thy soule, thou must take leaue of thy lusts, thou must renounce the lusts & affections of thy heart,
& Therefore to keep peace and health in thy soul, thou must take leave of thy Lustiest, thou must renounce the Lustiest & affections of thy heart,
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and thou must not do as thou wast wont to do:
and thou must not do as thou wast wont to do:
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thou must not be giuen to the seruice of thine affections, & of thine appetite, to put them in execution as thou hast formerly done.
thou must not be given to the service of thine affections, & of thine appetite, to put them in execution as thou hast formerly done.
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But in case thine affections or lust command thee to do any thing, what is thy part? Thou must try how far this may stand with the good will of God,
But in case thine affections or lust command thee to do any thing, what is thy part? Thou must try how Far this may stand with the good will of God,
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and how far that affection which commands thee, may agree with the law of God.
and how Far that affection which commands thee, may agree with the law of God.
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Is there such an harmonie, as that thing which thine affection commands thee, may stand with Gods law and holy will? Then no question, it is a sanctified affection, thou maist put it in execution.
Is there such an harmony, as that thing which thine affection commands thee, may stand with God's law and holy will? Then no question, it is a sanctified affection, thou Mayest put it in execution.
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But after this tryall, if thou finde thine affections to be exorbitant and out of rule, carrying thee from God and against his law beware of it, resist it, put it not in execution;
But After this trial, if thou find thine affections to be exorbitant and out of Rule, carrying thee from God and against his law beware of it, resist it, put it not in execution;
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for if thou fulfill the will of thine affections, what pleasure can it bring with it? It may well bring a flattering pleasure in the entrie,
for if thou fulfil the will of thine affections, what pleasure can it bring with it? It may well bring a flattering pleasure in the entry,
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but it closeth euer with a bitter remorse in the end.
but it closeth ever with a bitter remorse in the end.
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Then to eschue this bitter remorse, should ye not all try your affections? Ye must examine and try them by the square of Gods law, ye must see how far they agree with his law,
Then to eschew this bitter remorse, should you not all try your affections? You must examine and try them by the square of God's law, you must see how Far they agree with his law,
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and how farre they dissent from it, and so farre as they are dissonant f•om that law, let euery man deny himselfe, renounce his affections:
and how Far they dissent from it, and so Far as they Are dissonant f•om that law, let every man deny himself, renounce his affections:
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and so, this triall being taken in this maner by thy selfe, it sanctifieth thine affections, maketh Christ to lodge in thy soule, maketh thy conscience to be at rest.
and so, this trial being taken in this manner by thy self, it Sanctifieth thine affections, makes christ to lodge in thy soul, makes thy conscience to be At rest.
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And the holy Spirit this way maketh both body and soule to be in good health, and to reioyce. Then flie from sinne. This is the second lesson. The third lesson is this; Study to do well.
And the holy Spirit this Way makes both body and soul to be in good health, and to rejoice. Then fly from sin. This is the second Lesson. The third Lesson is this; Study to do well.
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Wouldest thou keepe health in thy soule? Studie to do better and better continually:
Wouldst thou keep health in thy soul? Study to do better and better continually:
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At the least, haue a purpose in thy heart, to do better daily, which is the last lesson.
At the least, have a purpose in thy heart, to do better daily, which is the last Lesson.
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Seeing that when we studie to do best, and that the iust man, that is, the most holy man, falleth so often as seuen times a day,
Seeing that when we study to do best, and that the just man, that is, the most holy man, falls so often as seuen times a day,
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yea rather, seuenty times, what is thy part in these slips and snares? Though thou fall,
yea rather, seuenty times, what is thy part in these slips and snares? Though thou fallen,
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as thou canst not eschue to fall, lie not still there, sleepe not there where thou hast falne:
as thou Canst not eschew to fallen, lie not still there, sleep not there where thou hast fallen:
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it is a shame to sleepe there, therefore arise againe.
it is a shame to sleep there, Therefore arise again.
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And how shouldest thou rise? By lifting vp thy soule, and running to the Fountaine of grace and mercy;
And how Shouldst thou rise? By lifting up thy soul, and running to the Fountain of grace and mercy;
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by repairing to Christ Iesus, to obtaine mercy for thy soule, and to craue that he would send out of himselfe that measure of peace, that may put thy conscience at rest,
by repairing to christ Iesus, to obtain mercy for thy soul, and to crave that he would send out of himself that measure of peace, that may put thy conscience At rest,
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and restore thy soule to health.
and restore thy soul to health.
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So, lie not where thou fallest, but incontinent arise and craue mercy, and in obtayning mercy, thou shalt repaire thy fall, thou shalt amend thy life by repentance,
So, lie not where thou Fallest, but incontinent arise and crave mercy, and in obtaining mercy, thou shalt repair thy fallen, thou shalt amend thy life by Repentance,
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and by repentance thou shalt get peace, thou shalt haue thy conscience at rest, and get health to thy soule.
and by Repentance thou shalt get peace, thou shalt have thy conscience At rest, and get health to thy soul.
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Now keepe this rule, if thou desirest to keepe thy soule in health: looke that thou sleepe not in sin as Dauid did:
Now keep this Rule, if thou Desirest to keep thy soul in health: look that thou sleep not in since as David did:
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lie not still when thou art falne, and so fall from one sinne to another;
lie not still when thou art fallen, and so fallen from one sin to Another;
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as from adultery to murther, from murther to the next, &c. As commonly if a man sleepe in sin,
as from adultery to murder, from murder to the next, etc. As commonly if a man sleep in since,
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and rise not in time, one sinne will draw on another;
and rise not in time, one sin will draw on Another;
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for there is no sinne alone, but alwaies the greater and more haynous that the sinne is, it hath the greater and worse sins wayting on it.
for there is no sin alone, but always the greater and more heinous that the sin is, it hath the greater and Worse Sins waiting on it.
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Therefore when ye fall, delay not to arise, but repaire to the fountaine of mercie and seeke grace in time:
Therefore when you fallen, Delay not to arise, but repair to the fountain of mercy and seek grace in time:
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run to prayer, run to the Church of God wheresoeuer it be, whether in the field or in the towne:
run to prayer, run to the Church of God wheresoever it be, whither in the field or in the town:
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run to Christ Iesus and craue mercy of him, that ye may haue peace in your consciences;
run to christ Iesus and crave mercy of him, that you may have peace in your Consciences;
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and so by these meanes euery one of you shall preserue health in your soules.
and so by these means every one of you shall preserve health in your Souls.
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By these meanes ye shall learne what difference is betwixt this liuing word of mercy and grace, which sounds in our religion;
By these means you shall Learn what difference is betwixt this living word of mercy and grace, which sounds in our Religion;
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and that slaying letter that killeth the soule of euery one that heares it, I meane that idolatrous doctrine of that dumbe Masse.
and that slaying Letter that kills the soul of every one that hears it, I mean that idolatrous Doctrine of that dumb Mass.
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I mention this vnto you because I see that many in these daies are falne to it,
I mention this unto you Because I see that many in these days Are fallen to it,
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and the Lord is beginning to abstract his grace and mercie from this Countrey for the contempt of this quickning word which hath so clearely sounded here,
and the Lord is beginning to abstract his grace and mercy from this Country for the contempt of this quickening word which hath so clearly sounded Here,
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and which our Countreymen for the greatest part (running headlong to the diuell in a dumbe guise) trauell vtterly to banish.
and which our Countrymen for the greatest part (running headlong to the Devil in a dumb guise) travel utterly to banish.
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Is not this a miserable thing that so few of you haue eyes to consider and discerne of the time of peace, mercy and grace, which is so abundantly offred? The Lord of his mercy giue you eyes in time.
Is not this a miserable thing that so few of you have eyes to Consider and discern of the time of peace, mercy and grace, which is so abundantly offered? The Lord of his mercy give you eyes in time.
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Thus far concerning the reasons wherefore euery one of you should trie & examine your owne consciences:
Thus Far Concerning the Reasons Wherefore every one of you should try & examine your own Consciences:
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and this triall ought not to be for a day or for a yeare, but it ought to be euery day and euery yeare of thy whole life.
and this trial ought not to be for a day or for a year, but it ought to be every day and every year of thy Whole life.
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For that conscience that should rest for euer with the liuing God, that conscience •hich must euer behold the face of the Sonne of God, it cannot be ouer-well cleansed, we cannot looke ouer-narrowly to it.
For that conscience that should rest for ever with the living God, that conscience •hich must ever behold the face of the Son of God, it cannot be overwell cleansed, we cannot look ouer-narrowly to it.
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The more curious we be in searching out of this conscience, we are the better occupied:
The more curious we be in searching out of this conscience, we Are the better occupied:
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I spake of our owne consciences, I speake not of our neighbours.
I spoke of our own Consciences, I speak not of our neighbours.
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Thirdly, I come to the points wherein euery one of you should trie & examine your selues. Thirdly, I come to the points wherein every one of you should try & examine your selves.
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Euery one of you ought to trie and examine your consciences in two things:
Every one of you ought to try and examine your Consciences in two things:
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First, whether thou be at peace with God who is the Lord of heauen, or not.
First, whither thou be At peace with God who is the Lord of heaven, or not.
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Next, examine thy conscience whether thou art in loue and amitie with thy neighbour, or not.
Next, examine thy conscience whither thou art in love and amity with thy neighbour, or not.
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Wouldest thou know whether thy conscience be at vnitie and peace with God, or not? Thou shalt know it this way;
Wouldst thou know whither thy conscience be At unity and peace with God, or not? Thou shalt know it this Way;
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the God of heauen can haue no societie nor companie with that soule which is alwaies vncleane, that is euery way defiled; no he cannot.
the God of heaven can have no society nor company with that soul which is always unclean, that is every Way defiled; no he cannot.
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Now I speake not so precisely that I make a soule to be fully sanctified and perfectly holy in this life:
Now I speak not so precisely that I make a soul to be Fully sanctified and perfectly holy in this life:
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no, in this life there are wonderfull iniquities, grosse sinnes and great faults wherewith euen the righteous are defiled: but this is my meaning;
no, in this life there Are wonderful iniquities, gross Sins and great Faults wherewith even the righteous Are defiled: but this is my meaning;
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There is no soule can be at peace with God, or wherewith the Lord can haue any societie but in some measure it must be sanctified and made holy.
There is no soul can be At peace with God, or wherewith the Lord can have any society but in Some measure it must be sanctified and made holy.
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For God cannot make residence in a soule that is alwaies as a stinking dunghill; and therefore of force in some measure it must be sanctified:
For God cannot make residence in a soul that is always as a stinking dunghill; and Therefore of force in Some measure it must be sanctified:
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there must be so much made cleane in one corner or other of that soule, wherein the Lord of heauen by his holy Spirit may make his residence.
there must be so much made clean in one corner or other of that soul, wherein the Lord of heaven by his holy Spirit may make his residence.
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Now let vs see whereby the heart is sanctified.
Now let us see whereby the heart is sanctified.
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Peter, Act. 15.9, saith, That the soule of man is purified by faith, that the heart of man is purged by faith.Peter, Act. 15.9, Says, That the soul of man is purified by faith, that the heart of man is purged by faith.
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So faith openeth and purgeth the heart.
So faith Openeth and Purgeth the heart.
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By faith in Christ Iesus and in the merits of his bloud we haue peace with God:
By faith in christ Iesus and in the merits of his blood we have peace with God:
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Being iustified by faith, we haue peace towards God through our Lord Iesus Christ, saith the Apostle, Rom. 5.1.Being justified by faith, we have peace towards God through our Lord Iesus christ, Says the Apostle, Rom. 5.1.
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Now then this point cometh in, That ye are to proue your selues whether ye be in the faith or not;
Now then this point comes in, That you Are to prove your selves whither you be in the faith or not;
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as the Apostle saith, 2. Cor. 13.5. Proue your selues whether ye are in the faith.
as the Apostle Says, 2. Cor. 13.5. Prove your selves whither you Are in the faith.
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Examine if your soules be seasoned with this faith, for if ye haue not faith in Christ, Christ is not in you;
Examine if your Souls be seasoned with this faith, for if you have not faith in christ, christ is not in you;
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and if Christ be not in you, ye are in an euill state, ye are in the estate of the reprobate and damned.
and if christ be not in you, you Are in an evil state, you Are in the estate of the Reprobate and damned.
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So euery one ought to looke carefully and see if he haue a beliefe in the bloud of Christ or not:
So every one ought to look carefully and see if he have a belief in the blood of christ or not:
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whether he belieue to obtaine mercy by his merits, and sanctification by his bloud or not.
whither he believe to obtain mercy by his merits, and sanctification by his blood or not.
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For if thou haue no measure of this faith, thou hast no measure of peace with God, by reason our peace with God is ingendered and groweth daily more and more by true faith in Christ.
For if thou have no measure of this faith, thou hast no measure of peace with God, by reason our peace with God is engendered and grows daily more and more by true faith in christ.
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Now this faith where it is true, where it is liuely and couples the heart with God,
Now this faith where it is true, where it is lively and couples the heart with God,
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as I haue alreadie said, it must breake forth in word and deede, it can by no meanes be held in, but it will breake forth.
as I have already said, it must break forth in word and deed, it can by no means be held in, but it will break forth.
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It must breake out in word in glorifying the God of heauen who hath forgiuen vs our sinnes;
It must break out in word in glorifying the God of heaven who hath forgiven us our Sins;
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it must breake forth in word, by giuing a notable confession of those sinnes wherein we haue offended him.
it must break forth in word, by giving a notable Confessi of those Sins wherein we have offended him.
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It must breake out in deed in doing good works, to testifie to the world that thing which is within thy heart;
It must break out in deed in doing good works, to testify to the world that thing which is within thy heart;
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to testifie to the world that thou who hast this fai•h art a new man;
to testify to the world that thou who haste this fai•h art a new man;
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that by thy good example of life and conuersation thou maist edifie thy brethren, the simple ones of the Church of God,
that by thy good Exampl of life and Conversation thou Mayest edify thy brothers, the simple ones of the Church of God,
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and that by thy holy life thou mayest draw sinners to repentance, that they seeing thy good light may be compelled to glorifie God in thee.
and that by thy holy life thou Mayest draw Sinners to Repentance, that they seeing thy good Light may be compelled to Glorify God in thee.
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Then in the first point of triall let vs looke to these three, to the heart, to the mouth, to the ha•d.
Then in the First point of trial let us look to these three, to the heart, to the Mouth, to the ha•d.
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Take heed that there be an harmonie betwixt these three, for if the heart be inwardly coupled with God, there is no doubt but the mouth will outwardly glorifie him;
Take heed that there be an harmony betwixt these three, for if the heart be inwardly coupled with God, there is no doubt but the Mouth will outwardly Glorify him;
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and if thy heart and mouth be renewed and be one, of necessity thou wilt expresse it in thy conue•sation.
and if thy heart and Mouth be renewed and be one, of necessity thou wilt express it in thy conue•sation.
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There must be an agreement betwixt the heart and the hand, thy conuersation must be changed with the heart,
There must be an agreement betwixt the heart and the hand, thy Conversation must be changed with the heart,
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and be holy, honest, and godly as the heart is.
and be holy, honest, and godly as the heart is.
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So that if thy conuersation be good, it is a sure token that thou art at one with God:
So that if thy Conversation be good, it is a sure token that thou art At one with God:
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but if thy conuersation be not good, speake what thou wilt, thy heart is but defiled, this true and liuely faith hath no place in it.
but if thy Conversation be not good, speak what thou wilt, thy heart is but defiled, this true and lively faith hath no place in it.
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Then wouldest thou know when thou art at one with God? When thy conuersation, thy heart and thy mouth say all one thing,
Then Wouldst thou know when thou art At one with God? When thy Conversation, thy heart and thy Mouth say all one thing,
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then without question thou hast the worke of faith wrought by the holy Spirit in thy heart, which maketh thee to be at peace with God.
then without question thou hast the work of faith wrought by the holy Spirit in thy heart, which makes thee to be At peace with God.
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This is the first point wherein ye should trie your selues.
This is the First point wherein you should try your selves.
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The next point is loue, ye must trie whether ye be in loue and charitie with your neighbours or not:
The next point is love, you must try whither you be in love and charity with your neighbours or not:
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for as thou art not coupled with God but by the hand of faith, so thou art not coupled with thy neighbour nor ioyned with any member of Christ in this world,
for as thou art not coupled with God but by the hand of faith, so thou art not coupled with thy neighbour nor joined with any member of christ in this world,
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but by the hand of loue, amity and charity. Take away loue, thou art not a member of this body:
but by the hand of love, amity and charity. Take away love, thou art not a member of this body:
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for loue is the maister sinnew, and couples all these members of Christs bodie together, and makes them to grow vp in a spirituall and mysticall vnity:
for love is the master sinnew, and couples all these members of Christ body together, and makes them to grow up in a spiritual and mystical unity:
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loue is the onely marke whereby the children of God, & members of Christs bodie, are knowne from the rest of the world:
love is the only mark whereby the children of God, & members of Christ body, Are known from the rest of the world:
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loue is that holy oyle that refresheth our soules, and makes vs like vnto God;
love is that holy oil that refresheth our Souls, and makes us like unto God;
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and the mo•e we grow in loue, the more God by his Spirit dwelleth in vs, for God is loue.
and the mo•e we grow in love, the more God by his Spirit dwells in us, for God is love.
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So that except in some measure loue towards thy neighbour dwell in thy heart, thou canst haue no societie with thy neighbour, and far lesse with God.
So that except in Some measure love towards thy neighbour dwell in thy heart, thou Canst have no society with thy neighbour, and Far less with God.
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If the manners of men were examined by this rule, we should find a multitude of godlesse people in this Country, who haue their hearts raging with malice one against another:
If the manners of men were examined by this Rule, we should find a multitude of godless people in this Country, who have their hearts raging with malice one against Another:
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and where the diuell and the malicious spirit dwelleth, there is no place for the holy Spirit.
and where the Devil and the malicious Spirit dwells, there is no place for the holy Spirit.
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And although the Lord hath gone about by all meanes possible early and late to instruct them,
And although the Lord hath gone about by all means possible early and late to instruct them,
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and to infuse into them this precious loue and amity towards God and their neighbour, and so to alter their conditions;
and to infuse into them this precious love and amity towards God and their neighbour, and so to altar their conditions;
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yet they will not suffer themselues to be wakened, vntill the great vengeance and malediction of God fall vpon them.
yet they will not suffer themselves to be wakened, until the great vengeance and malediction of God fallen upon them.
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This loue, this honest and godly conuersation floweth alwaies from the roote of faith.
This love, this honest and godly Conversation flows always from the root of faith.
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So that if thy heart haue faith in any measure be it neuer so little, in that same measure thou must haue loue towards thy neighbour:
So that if thy heart have faith in any measure be it never so little, in that same measure thou must have love towards thy neighbour:
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and this loue is neuer idle, but is vttering it selfe in one effect or other.
and this love is never idle, but is uttering it self in one Effect or other.
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And in respect that faith is the ground whereupon all the rest depends, and in respect that this fayth is such a Iewell,
And in respect that faith is the ground whereupon all the rest depends, and in respect that this faith is such a Jewel,
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as without the which it is not possible for any of you to please God, without which all your deedes are abhomination before him, without the which you are in the greatest miserie, (which miserie is so much the more terrible, in that you are ignorant of it) is it not good reason that ye know and vnderstand how this faith is first wrought,
as without the which it is not possible for any of you to please God, without which all your Deeds Are abomination before him, without the which you Are in the greatest misery, (which misery is so much the more terrible, in that you Are ignorant of it) is it not good reason that you know and understand how this faith is First wrought,
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and then nourished in your soules by the holy Spirit? that seeing how it is created,
and then nourished in your Souls by the holy Spirit? that seeing how it is created,
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and the maner how it is brought about, ye may examine your consciences, and see whether ye may be in the faith or not.
and the manner how it is brought about, you may examine your Consciences, and see whither you may be in the faith or not.
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My purpose was to haue insisted longer on this matter then this time will suffer.
My purpose was to have insisted longer on this matter then this time will suffer.
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Now therefore, as time will permit and God shall giue grace, I wil let you vnderstand how the holy Spirit imployes his trauaile in the heart and minde of man,
Now Therefore, as time will permit and God shall give grace, I will let you understand how the holy Spirit employs his travail in the heart and mind of man,
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and what paines the holy Ghost taketh in creating and forming this Iewell of faith in your soules.
and what pains the holy Ghost Takes in creating and forming this Jewel of faith in your Souls.
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Yet, before I enter this worke, to let you see the trauailes of the Spirit of God in working of this fayth in your hearts:
Yet, before I enter this work, to let you see the travails of the Spirit of God in working of this faith in your hearts:
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it is necessarie and more then necessarie, that ye vnderstand, first your owne miserie and infirmitie:
it is necessary and more then necessary, that you understand, First your own misery and infirmity:
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and that ye know how the Lord was induced to recouer you out of your old estate,
and that you know how the Lord was induced to recover you out of your old estate,
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and to recreate you, who were lost by the fall of your father Adam. Then to consider of this matter more deepely, I offer to your remembrances this ground:
and to recreate you, who were lost by the fallen of your father Adam. Then to Consider of this matter more deeply, I offer to your remembrances this ground:
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That man vniuersally and euery one particularly being corrupted and lost, and that by our first fathers fall; (for if there were no more but that same first fault and sinne of his, we are all of vs iustly condemned to a double death, both of bodie & soule for euer) Man thus vniuersallie and particularlie being vtterlie lost, without any hope at all of recouery left in his soule, without any sense of the recouery of that former estate,
That man universally and every one particularly being corrupted and lost, and that by our First Father's fallen; (for if there were no more but that same First fault and sin of his, we Are all of us justly condemned to a double death, both of body & soul for ever) Man thus universally and particularly being utterly lost, without any hope At all of recovery left in his soul, without any sense of the recovery of that former estate,
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or repairing of that Image which he had lost through sinne long before;
or repairing of that Image which he had lost through sin long before;
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he being I say lost by this sinne, and left in this desperate estate in himselfe, what doth God? The euerliuing God, onely wise, whose waies are vnserchable, hath found out a way,
he being I say lost by this sin, and left in this desperate estate in himself, what does God? The everliving God, only wise, whose ways Are vnserchable, hath found out a Way,
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how that man this way lost, yet he may be saued:
how that man this Way lost, yet he may be saved:
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herein he sought counsell, from whom? Not from any •reature, but he counselled with himselfe;
herein he sought counsel, from whom? Not from any •reature, but he counseled with himself;
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The persons of the Trinitie tooke counsell of themselues, one God was moued to seeke counsell from himselfe, onely moued in himselfe:
The Persons of the Trinity took counsel of themselves, one God was moved to seek counsel from himself, only moved in himself:
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for he had not an externall principall without himselfe to induce him.
for he had not an external principal without himself to induce him.
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So he seeking this counsell at himselfe, and being moued in himselfe thereto, as Ephes. 1.9, what doth he? When all men should haue died for euer, it pleased him of his infinite mercy to select out of all,
So he seeking this counsel At himself, and being moved in himself thereto, as Ephesians 1.9, what does he? When all men should have died for ever, it pleased him of his infinite mercy to select out of all,
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and to elect a certaine number out of the lost race of Adam, that should haue perished for euer.
and to elect a certain number out of the lost raze of Adam, that should have perished for ever.
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In this his counsell and decree, moued I say of himselfe, and seeking counsell from himselfe onely, he selects a certaine number out of this rotten race, which certaine number he will haue sanctified, he will haue iustified, he will haue glorified.
In this his counsel and Decree, moved I say of himself, and seeking counsel from himself only, he selects a certain number out of this rotten raze, which certain number he will have sanctified, he will have justified, he will have glorified.
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And therefore to bring to passe the worke of their saluation:
And Therefore to bring to pass the work of their salvation:
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what doth he? He appoints his owne naturall sonne (for he had but one naturall son) he appoints the second person of the Trinity, his owne naturall sonne, God, in power, glory,
what does he? He appoints his own natural son (for he had but one natural son) he appoints the second person of the Trinity, his own natural son, God, in power, glory,
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and maiestie, as high as himselfe, equall with God the father in all things;
and majesty, as high as himself, equal with God the father in all things;
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he appoints him to worke this worke, to bring to passe this worke of our redemption,
he appoints him to work this work, to bring to pass this work of our redemption,
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and eternall saluation. (This is but the mystery of it in some measure disclosed.) And therefore in the fulnes of time, (for he dispenseth all things according to his wisedome) at such time as he appointed, he makes his sonne to come downe, to seise himselfe in the wombe of the Virgin, to take on our flesh, to take on the likenesse of sinne;
and Eternal salvation. (This is but the mystery of it in Some measure disclosed.) And Therefore in the fullness of time, (for he dispenseth all things according to his Wisdom) At such time as he appointed, he makes his son to come down, to seize himself in the womb of the Virgae, to take on our Flesh, to take on the likeness of sin;
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he tooke not on sin, but he tooke on the likenes of sin. What call I that likenes? Our flesh is the likenesse of sinne:
he took not on since, but he took on the likeness of since. What call I that likeness? Our Flesh is the likeness of sin:
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he tooke on our flesh and nature, the likenes of sinne;
he took on our Flesh and nature, the likeness of sin;
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which was perfectly sanctified the very moment of his conception, in the very wombe of the Virgin:
which was perfectly sanctified the very moment of his conception, in the very womb of the Virgae:
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He tooke on this flesh, that in this flesh and nature, sinne might be banished and cast out of vs for euer.
He took on this Flesh, that in this Flesh and nature, sin might be banished and cast out of us for ever.
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And whereas we should all of vs haue gone one-way, (for there was no exception of persons by nature) Christ Iesus our sauiour hath elected vs:
And whereas we should all of us have gone one-way, (for there was no exception of Persons by nature) christ Iesus our Saviour hath elected us:
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and according as his Father in his secret election before the beginning of the world, had elected vs, the same Christ Iesus in his owne time calleth vs,
and according as his Father in his secret election before the beginning of the world, had elected us, the same christ Iesus in his own time calls us,
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and maketh vs partakers of that saluation, which he hath purchased: and he repaires not onely that image which was lost in our forefather Adam :
and makes us partakers of that salvation, which he hath purchased: and he repairs not only that image which was lost in our forefather Adam:
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he placeth vs, not in a terrestriall paradise, where Adam was placed at the beginning (and what more could haue bene sought by vs?) but he giues vs a farre more excellent image then we lost, he placeth vs in a more high and in a more celestiall paradise then we lost:
he places us, not in a terrestrial paradise, where Adam was placed At the beginning (and what more could have be sought by us?) but he gives us a Far more excellent image then we lost, he places us in a more high and in a more celestial paradise then we lost:
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For so much the more heauenly is the paradise which he giues vs, as the second Adam is more excellent then the first,
For so much the more heavenly is the paradise which he gives us, as the second Adam is more excellent then the First,
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and as the Sonne of God, and God himselfe, is farre aboue any creature that euer was, man, or Angell.
and as the Son of God, and God himself, is Far above any creature that ever was, man, or Angel.
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Therefore it comes to passe that by the benefite of the second Adam, Christ Iesus our Sauiour, the Sonne of God, (whereas had we remained in that Image wherein our forefather was created, we should haue setled our selues in the earth for euer, we could not haue craued a better paradise then an earthlie paradise for earthlie tabernacles:) By benefit of the Son of God, I say, it cometh to passe, that we are plucked vp out of the earth to the heauen, and to a heauenly paradise.
Therefore it comes to pass that by the benefit of the second Adam, christ Iesus our Saviour, the Son of God, (whereas had we remained in that Image wherein our forefather was created, we should have settled our selves in the earth for ever, we could not have craved a better paradise then an earthly paradise for earthly Tabernacles:) By benefit of the Son of God, I say, it comes to pass, that we Are plucked up out of the earth to the heaven, and to a heavenly paradise.
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And what haue we to do with heauen? Are we not made of the earth, to returne to the earth? Becomes not an earthly paradise an earthly body? Yet the Lord in his mercy sendeth downe his Sonne, to draw vs vp out of the earth to the heauen.
And what have we to do with heaven? are we not made of the earth, to return to the earth? Becomes not an earthly paradise an earthly body? Yet the Lord in his mercy sends down his Son, to draw us up out of the earth to the heaven.
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This is so high a thing that it cannot be easily considered.
This is so high a thing that it cannot be Easily considered.
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For this drawing of vs to a heauenly paradise, is a thing more then could haue bene thought on.
For this drawing of us to a heavenly paradise, is a thing more then could have be Thought on.
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That we should liue the life of Angels in heauen, how could the heart of man thinke on this? Yet it pleased the liuing Lord, in the great riches and bowels of his mercie,
That we should live the life of Angels in heaven, how could the heart of man think on this? Yet it pleased the living Lord, in the great riches and bowels of his mercy,
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and in the exceeding greatnes of the power of his mercie towards vs: (the Apostle in that Epistle to the Ephesians cannot get words enough to expresse this, he knowes not how to begin,
and in the exceeding greatness of the power of his mercy towards us: (the Apostle in that Epistle to the Ephesians cannot get words enough to express this, he knows not how to begin,
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nor how to end, when he speakes of the riches of that mercie:
nor how to end, when he speaks of the riches of that mercy:
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and if ye looke well into that Epistle to the Ephesians, ye shall finde more high and excellēt stiles giuen to the riches of that mercie, in that Epistle,
and if you look well into that Epistle to the Ephesians, you shall find more high and excellent stile given to the riches of that mercy, in that Epistle,
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then in any other part of the Scripture:) It pleased him I say, of his owne mercie, not to giue vs simply the Image which we lost,
then in any other part of the Scripture:) It pleased him I say, of his own mercy, not to give us simply the Image which we lost,
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nor to leaue vs in this earth:
nor to leave us in this earth:
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but it pleased him to giue vs a better Image, and beside that, to place vs in heauen, there to remaine with him for euer.
but it pleased him to give us a better Image, and beside that, to place us in heaven, there to remain with him for ever.
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Now resteth his mercie and grace here? No:
Now rests his mercy and grace Here? No:
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But that this saluation, which he hath alreadie purchased & brought about by his Sonne our Sauiour Christ Iesus, might be wholly accomplished, hauing nothing wanting in it:
But that this salvation, which he hath already purchased & brought about by his Son our Saviour christ Iesus, might be wholly accomplished, having nothing wanting in it:
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as he redeemed vs, in his owne person perfectly, so he makes this same redemption to come to our knowledge,
as he redeemed us, in his own person perfectly, so he makes this same redemption to come to our knowledge,
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& makes vs sure of it in our consciences:
& makes us sure of it in our Consciences:
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and to this end what doth he? As by his death he purchased our full redemption,
and to this end what does he? As by his death he purchased our full redemption,
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so he makes it knowne vnto vs, he intimates it vnto vs;
so he makes it known unto us, he intimates it unto us;
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by our inward calling, letting vs both finde and feele in our hea•ts, what he did in his body for vs. For our Lord when he makes his seruants to proclaime this redemption,
by our inward calling, letting us both find and feel in our hea•ts, what he did in his body for us For our Lord when he makes his Servants to proclaim this redemption,
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and to intimate it to our consciences, he workes this Iewell of faith in our soules, which assures vs that the Son of God hath died for vs. For what could it auaile vs to see our redemption, to see our saluation,
and to intimate it to our Consciences, he works this Jewel of faith in our Souls, which assures us that the Son of God hath died for us For what could it avail us to see our redemption, to see our salvation,
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and our life, a farre off, if a way were not found out, and a hand and meanes giuen vnto vs, whereby we may apprehend that saluation,
and our life, a Far off, if a Way were not found out, and a hand and means given unto us, whereby we may apprehend that salvation,
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& applie it to our selues? What can it auaile a sicke man, to see a drugge in an Apothecaries shop,
& apply it to our selves? What can it avail a sick man, to see a drug in an Apothecaries shop,
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except he may haue it, and apply it to his sicke bodie? So to the end that this worke of our redemption and saluation may be fullie and freelie accomplished:
except he may have it, and apply it to his sick body? So to the end that this work of our redemption and salvation may be Fully and freely accomplished:
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looke how freelie he hath giuen his onely Sonne to the death of the crosse for vs,
look how freely he hath given his only Son to the death of the cross for us,
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as freelie hath he found out this way and meanes, and offered vs this hand, whereby we may take hold on Christ,
as freely hath he found out this Way and means, and offered us this hand, whereby we may take hold on christ,
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& apply him to our soules. This meanes, to conclude, is faith:
& apply him to our Souls. This means, to conclude, is faith:
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There is not a way, nor an instrument in the Scriptures of God whereby we can applie Christ to our soules,
There is not a Way, nor an Instrument in the Scriptures of God whereby we can apply christ to our Souls,
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but onelie the instrument of faith: therefore, faith cannot be enough commended. Turne to faith, and it will make thee turne to God;
but only the Instrument of faith: Therefore, faith cannot be enough commended. Turn to faith, and it will make thee turn to God;
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and so conioyne thee with God, and make all thine actions well pleasing vnto him.
and so conjoin thee with God, and make all thine actions well pleasing unto him.
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There is no good action that we do though it seeme neuer so good before the world,
There is no good actium that we do though it seem never so good before the world,
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but it is abhomination before God if it be not done in faith, and will further our condemnation:
but it is abomination before God if it be not done in faith, and will further our condemnation:
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hauing faith, all the creatures of God are seruiceable vnto vs, they must all conspire to the furtherance of the worke of our saluation:
having faith, all the creatures of God Are serviceable unto us, they must all conspire to the furtherance of the work of our salvation:
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As on the contrarie, wanting faith, there is none of the creatures of God but shall be enemies vnto vs and conspire to our damnation.
As on the contrary, wanting faith, there is none of the creatures of God but shall be enemies unto us and conspire to our damnation.
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For faith conioynes vs with the God of heauen, and makes vs heauenly: This Iewell of faith seasons all the gifts and graces which God giueth vnto vs:
For faith conjoins us with the God of heaven, and makes us heavenly: This Jewel of faith seasons all the Gifts and graces which God gives unto us:
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all the riches of the earth is of no value to my soule without faith.
all the riches of the earth is of no valve to my soul without faith.
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And what auaileth it any man to haue all the knowledge and wisedome in the earth without faith? For the diuell hath all this knowledge, and is not the better.
And what avails it any man to have all the knowledge and Wisdom in the earth without faith? For the Devil hath all this knowledge, and is not the better.
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What auaileth it me to conquer all the Monarches, kingdomes, and whole riches in the earth:
What avails it me to conquer all the Monarchs, kingdoms, and Whole riches in the earth:
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what can all these auaile my soule? Nothing but accuse me if I want faith.
what can all these avail my soul? Nothing but accuse me if I want faith.
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Therefore, all the benefits and gifts of God without faith auaile nothing but to augment our mise•ie:
Therefore, all the benefits and Gifts of God without faith avail nothing but to augment our mise•ie:
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All the gifts and graces of God are abused without faith; faith onely maketh thee to vse the benefits and graces of God rightly:
All the Gifts and graces of God Are abused without faith; faith only makes thee to use the benefits and graces of God rightly:
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Faith only should be sought, kept, and entertained here in this life:
Faith only should be sought, kept, and entertained Here in this life:
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hauing faith, all the rest of Gods graces are profitable vnto thee, for this Iewell keepeth them all in order and maketh them all fruitfull;
having faith, all the rest of God's graces Are profitable unto thee, for this Jewel Keepeth them all in order and makes them all fruitful;
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whereas wanting this iewell there is nothing here on earth but it will testifie against thee.
whereas wanting this jewel there is nothing Here on earth but it will testify against thee.
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Let vs then speake of this faith how it is wrought in you. I take my ground out of the Euangelist Iohn, 6.44. where our Sauiour saith, No man can come to •e, except the Father which hath sent me draw him:
Let us then speak of this faith how it is wrought in you. I take my ground out of the Evangelist John, 6.44. where our Saviour Says, No man can come to •e, except the Father which hath sent me draw him:
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In the which words we see clearly, that except we be drawne, except we be compelled,
In the which words we see clearly, that except we be drawn, except we be compelled,
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except we be thrust, except of vnwilling we be made willing by God the father, it is not possible for vs to come to his Sonne:
except we be thrust, except of unwilling we be made willing by God the father, it is not possible for us to come to his Son:
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What is the reason of this that the Spirit of God must draw vs, and make vs willing or euer we come to God? Because by nature we are not onely wounded and lanced by sinne and iniquitie,
What is the reason of this that the Spirit of God must draw us, and make us willing or ever we come to God? Because by nature we Are not only wounded and lanced by sin and iniquity,
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but as the Apostle sheweth, Ephes. 2.1. We were wholly dead in trespasses and sinnes:
but as the Apostle shows, Ephesians 2.1. We were wholly dead in Trespasses and Sins:
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yea obse•ue how voide any dead bodie is of a naturall life, so voide are our soules (though they be liuing the naturall life) so voide are they of the life of God, of that heauenly and spirituall life whereunto we in this life do aspire:
yea obse•ue how void any dead body is of a natural life, so void Are our Souls (though they be living the natural life) so void Are they of the life of God, of that heavenly and spiritual life whereunto we in this life do aspire:
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vntill such time that the Spirit of God draw our hearts and minds, that is, quicken our hearts and minds.
until such time that the Spirit of God draw our hearts and minds, that is, quicken our hearts and minds.
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No, it is not a drawing as we commonly speake, it is a very quickning of a dead thing:
No, it is not a drawing as we commonly speak, it is a very quickening of a dead thing:
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It is a quickning of that thing which was void of the life of the Spirit.
It is a quickening of that thing which was void of the life of the Spirit.
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Then except the Spirit of God draw vs, that is, quicken vs with that spirituall and heauenly life, it is not possible for vs to come to heauen.
Then except the Spirit of God draw us, that is, quicken us with that spiritual and heavenly life, it is not possible for us to come to heaven.
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And except he nourish this life which he hath begun, it is not possible that we can stand in this life:
And except he nourish this life which he hath begun, it is not possible that we can stand in this life:
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So the Spirit of God is said to draw vs, that is, to begin this life in vs,
So the Spirit of God is said to draw us, that is, to begin this life in us,
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and by the same holy Spirit to continue and nourish this life in vs. Now by the drawing of the Spirit our soules are quickned:
and by the same holy Spirit to continue and nourish this life in us Now by the drawing of the Spirit our Souls Are quickened:
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and by the drawing of the Spirit I vnderstand no other thing but the framing and creating of faith in our soules, which makes vs new creatures.
and by the drawing of the Spirit I understand no other thing but the framing and creating of faith in our Souls, which makes us new creatures.
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Now let vs see what order the Spirit of God keepeth, in drawing vs and informing and creating this faith in our soules:
Now let us see what order the Spirit of God Keepeth, in drawing us and informing and creating this faith in our Souls:
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First of all I deuide the soule into no more parts then commonly it vseth to be deuided, that is, into the heart and the mind.
First of all I divide the soul into no more parts then commonly it uses to be divided, that is, into the heart and the mind.
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Our mind then being • cloud of darknesse altogether blind naturally, there being nothing in that mind of ours but vanitie, error and ignorance, whereby we vanish away & can neuer long continue in any good resolution or purpose;
Our mind then being • cloud of darkness altogether blind naturally, there being nothing in that mind of ours but vanity, error and ignorance, whereby we vanish away & can never long continue in any good resolution or purpose;
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what doth the Spirit of God? The first worke that euer the Spirit of God doth, he taketh order with the mind:
what does the Spirit of God? The First work that ever the Spirit of God does, he Takes order with the mind:
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and what doth he to the mind? He banisheth darknesse, he chaseth out vanitie and blindnesse that naturally lurketh in the mind;
and what does he to the mind? He banisheth darkness, he chases out vanity and blindness that naturally lurks in the mind;
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and in stead of this darknesse he placeth in the mind a l•ght, a celestial and heauenly light, a light which is resident in Christ Iesus onely:
and in stead of this darkness he places in the mind a l•ght, a celestial and heavenly Light, a Light which is resident in christ Iesus only:
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Then the Spirit chaseth out that cloud of mist and darknesse, and placeth light in the mind.
Then the Spirit chases out that cloud of missed and darkness, and places Light in the mind.
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And what worketh he by this light? We getting sanctified vnderstanding, incontinent he makes vs to see God:
And what works he by this Light? We getting sanctified understanding, incontinent he makes us to see God:
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not onely as he is God the Creator of the world, but also as he is God the Redeemer,
not only as he is God the Creator of the world, but also as he is God the Redeemer,
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and hath redeemed vs in his Sonne Christ Iesus.
and hath redeemed us in his Son christ Iesus.
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Now before I obtaine this light, what is my heart and mind doing? There is not one of you but haue experience as I my selfe haue, in what estate the heart and mind is before that this light enter:
Now before I obtain this Light, what is my heart and mind doing? There is not one of you but have experience as I my self have, in what estate the heart and mind is before that this Light enter:
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The mind lieth drowned in blindnesse, and the heart is hardned, and they both conspire together in vice to set vp an Idoll in stead of God, a domesticall and inuisible Idoll:
The mind lies drowned in blindness, and the heart is hardened, and they both conspire together in vice to Set up an Idol in stead of God, a domestical and invisible Idol:
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what sort of Idoll •s that? No doubt some worldly or fleshly affection or other:
what sort of Idol •s that? No doubt Some worldly or fleshly affection or other:
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this is set vp in the throne of thy heart;
this is Set up in the throne of thy heart;
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and on this Idoll thou bestowest the seruice of thy whole heart, of thy whole mind, of thy whole soule and bodie:
and on this Idol thou bestowest the service of thy Whole heart, of thy Whole mind, of thy Whole soul and body:
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So that the seruice of thy soule and bodie which should be bestowed vpon God onely, is imployed vpon that Idoll which is set vp in thy heart, that is, in the place of God, in the stead of the most high God.
So that the service of thy soul and body which should be bestowed upon God only, is employed upon that Idol which is Set up in thy heart, that is, in the place of God, in the stead of the most high God.
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And thou art more addicted to the seruice of that Idoll then euer thou wast to the seruice of the liuing God:
And thou art more addicted to the service of that Idol then ever thou wast to the service of the living God:
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yea vntill such time that this Idoll of ours be banished, and that this blindnesse whereby this Idoll is serued be tak•n away, there is not one of you but are seruants to one lust or other;
yea until such time that this Idol of ours be banished, and that this blindness whereby this Idol is served be tak•n away, there is not one of you but Are Servants to one lust or other;
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and thy soule that should be consecrated to the seruice of the liuing God, is imployed vpon one affection or other, vpon some worldly or fleshly lust of thine owne.
and thy soul that should be consecrated to the service of the living God, is employed upon one affection or other, upon Some worldly or fleshly lust of thine own.
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But from the time that the Lord beginneth to scatter the clouds of our naturall minds and vnderstanding,
But from the time that the Lord begins to scatter the Clouds of our natural minds and understanding,
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and beginneth to chase away this thicke mist of the darke soule, and placeth therein some sparke of heauenly light which floweth out of Christ,
and begins to chase away this thick missed of the dark soul, and places therein Some spark of heavenly Light which flows out of christ,
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and whereas we were children of the night and darknesse before, he maketh vs to be light in the Lord,
and whereas we were children of the night and darkness before, he makes us to be Light in the Lord,
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and to be children of the light and of the day.
and to be children of the Light and of the day.
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Then we see that all the things in the world besides the liuing God, are vanities, deceiueable allurements, vnconstant shadowes, fleeting and flowing without any abiding:
Then we see that all the things in the world beside the living God, Are vanities, deceivable allurements, unconstant shadows, fleeting and flowing without any abiding:
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and then we see that our hearts and our minds were set on euill continually. Then we begin to abhor that Idoll, and to seeke to serue God onely.
and then we see that our hearts and our minds were Set on evil continually. Then we begin to abhor that Idol, and to seek to serve God only.
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Now except the Lord of his mercie and goodnesse place in vs this light, vntill such time as we get some glimmering of this light, we can neuer see our owne vanitie, nor yet see God.
Now except the Lord of his mercy and Goodness place in us this Light, until such time as we get Some glimmering of this Light, we can never see our own vanity, nor yet see God.
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This then is the first worke of the Spirit, he banisheth darknesse and errors, & placeth light in our minds.
This then is the First work of the Spirit, he banisheth darkness and errors, & places Light in our minds.
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Now this first worke of the Spirit, is tearmed oftentimes in ye Scripture vnder the name of faith:
Now this First work of the Spirit, is termed oftentimes in the Scripture under the name of faith:
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for the mind hath it owne assent and perswasion in ye owne kind as wel as the heart hath:
for the mind hath it own assent and persuasion in you own kind as well as the heart hath:
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& therefore the mind being illuminate and seasoned with this light, the assenting & knowledge in the same mind is called faith.
& Therefore the mind being illuminate and seasoned with this Light, the assenting & knowledge in the same mind is called faith.
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The Apostles and Euangelists giue to this knowledge the name of faith:
The Apostles and Evangelists give to this knowledge the name of faith:
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for from the time that thou once hast an eye to see God, and whom he hath sent Christ Iesus,
for from the time that thou once hast an eye to see God, and whom he hath sent christ Iesus,
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when once thou gettest a sight of him and accesse to him, if it were no more then in the mind, it is called faith.
when once thou gettest a sighed of him and access to him, if it were no more then in the mind, it is called faith.
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But we must not stand still here;
But we must not stand still Here;
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if faith go no further then the mind, it is not the faith that we are seeking For the faith that iustifieth and doth vs good must open the heart,
if faith go no further then the mind, it is not the faith that we Are seeking For the faith that Justifieth and does us good must open the heart,
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as well as it openeth the mind;
as well as it Openeth the mind;
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it must banish that Idoll and affection out of the heart, and in stead thereof place a throne for Christ Iesus.
it must banish that Idol and affection out of the heart, and in stead thereof place a throne for christ Iesus.
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So that except the good Spirit of God go further then the mind, and banish this Idoll as well out of our hearts as out of our minds, we haue not that iustifying faith whereby we may looke for mercie.
So that except the good Spirit of God go further then the mind, and banish this Idol as well out of our hearts as out of our minds, we have not that justifying faith whereby we may look for mercy.
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Yea the Spirit of God must not onely stay at the inlightening of thy mind, but it must mollifie this heart of thine and change thine affections.
Yea the Spirit of God must not only stay At the enlightening of thy mind, but it must mollify this heart of thine and change thine affections.
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And whereas thy affections were wicked and euill, Gods Spirit must change thy will:
And whereas thy affections were wicked and evil, God's Spirit must change thy will:
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and he neuer can change thy will except he make the ground of thy heart good, that it may be set on God,
and he never can change thy will except he make the ground of thy heart good, that it may be Set on God,
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and bring forth good fruite abundantly to the owner.
and bring forth good fruit abundantly to the owner.
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And what teacheth this? This teacheth you to seeke for an honest heart, and to seeke instantly vntill ye obtaine it.
And what Teaches this? This Teaches you to seek for an honest heart, and to seek instantly until you obtain it.
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For what auaileth it any man to know what is good or what is euill,
For what avails it any man to know what is good or what is evil,
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except he haue a way shewed him, how he shall eschue the euill, and a meanes giuen him to make himselfe partaker of the good?
except he have a Way showed him, how he shall eschew the evil, and a means given him to make himself partaker of the good?
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Is not this an idle and vnprofitable knowledge to me, to see a farre off and to know that this is good for me,
Is not this an idle and unprofitable knowledge to me, to see a Far off and to know that this is good for me,
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when I find not a meanes how to be partaker of that good that it may be especially good to me? Is it not an idle knowledge also to perceiue that this is ill for me, that it will do me hurt if I do it;
when I find not a means how to be partaker of that good that it may be especially good to me? Is it not an idle knowledge also to perceive that this is ill for me, that it will do me hurt if I do it;
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and yet that same very thing I will do, & no other? So the Spirit of God linketh these two together in this worke;
and yet that same very thing I will do, & no other? So the Spirit of God linketh these two together in this work;
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and as he reformeth the mind, he reformeth also the heart and maketh you to be partakers of that good which ye see;
and as he reformeth the mind, he reformeth also the heart and makes you to be partakers of that good which you see;
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and to eschue that euill which ye perceiue.
and to eschew that evil which you perceive.
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And this is the second worke of the Spirit, not onely to present a thing to thee,
And this is the second work of the Spirit, not only to present a thing to thee,
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but to make it thine in effect.
but to make it thine in Effect.
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For howbeit the mind would do this part neuer so well, and let thee see that Christ is thine,
For howbeit the mind would do this part never so well, and let thee see that christ is thine,
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and present him to thee neuer so often;
and present him to thee never so often;
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yet if thy heart be not reformed, that will and crooked affection that is in thy heart, will preferre it selfe to Christ,
yet if thy heart be not reformed, that will and crooked affection that is in thy heart, will prefer it self to christ,
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and will make thee to account all but follie in respect of that Idoll.
and will make thee to account all but folly in respect of that Idol.
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And therefore it were an idle and a foolish thing to me to see my saluation,
And Therefore it were an idle and a foolish thing to me to see my salvation,
cc av pn31 vbdr dt j cc dt j n1 p-acp pno11 pc-acp vvi po11 n1,
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except I get grace to be partaker of it:
except I get grace to be partaker of it:
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and what auaileth it thee to see the works of the diuell, to see thine owne sinnes that slay thee,
and what avails it thee to see the works of the Devil, to see thine own Sins that slay thee,
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except thou get grace to eschue them? And so the second worke of the Spirit is this;
except thou get grace to eschew them? And so the second work of the Spirit is this;
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he enters into the heart, he danteth the heart and wonderfully changeth it, making the will of it obedient:
he enters into the heart, he danteth the heart and wonderfully changes it, making the will of it obedient:
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he mollifieth the affection which was hard before, in such sort that it is made to poure out thy affection in some measure on the liuing God,
he mollifieth the affection which was hard before, in such sort that it is made to pour out thy affection in Some measure on the living God,
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whereas it was poured out on one Idoll or other of thine owne before.
whereas it was poured out on one Idol or other of thine own before.
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Then except the heart wil do his part as the mind doth his part, the whole soule is not consecrate to God:
Then except the heart will do his part as the mind does his part, the Whole soul is not consecrate to God:
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for God hath not made the soule that the heart should serue thee, and the mind onely should serue him;
for God hath not made the soul that the heart should serve thee, and the mind only should serve him;
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but thy seruice is then onely acceptable to God when thou consecratest thy heart as well as thy mind to him.
but thy service is then only acceptable to God when thou consecratest thy heart as well as thy mind to him.
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Now this matter is so cleare that it needeth not to be illustrated by similitude:
Now this matter is so clear that it needs not to be illustrated by similitude:
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yet to make it more plaine vnto you, I will shew you by a similitude, that the apprehension of the mind is not enough except ye get the apprehension of the heart also.
yet to make it more plain unto you, I will show you by a similitude, that the apprehension of the mind is not enough except you get the apprehension of the heart also.
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In corporall things, in meate and drinke which serue for the vse of your bodies, there must be of this meate and drinke two sorts of apprehensions:
In corporal things, in meat and drink which serve for the use of your bodies, there must be of this meat and drink two sorts of apprehensions:
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and as there is two sorts of apprehension of the meate and drinke that is the foode of the body:
and as there is two sorts of apprehension of the meat and drink that is the food of the body:
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so there is two sorts of apprehension of the body and bloud of Christ Iesus, which is our meate and drinke spirituall.
so there is two sorts of apprehension of the body and blood of christ Iesus, which is our meat and drink spiritual.
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Of meate and drinke corporall there is an apprehension by the eye and by the taste, that while the meate is present vnto you on the table, your eye taketh a view of that meate, discerneth it and maketh choice of it:
Of meat and drink corporal there is an apprehension by the eye and by the taste, that while the meat is present unto you on the table, your eye Takes a view of that meat, discerneth it and makes choice of it:
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and not only the eye, but also the taste discerneth the meate, and the taste approouing it, that is called the first apprehension.
and not only the eye, but also the taste discerneth the meat, and the taste approving it, that is called the First apprehension.
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Now vpon this which is the first, the second apprehension followeth:
Now upon this which is the First, the second apprehension follows:
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that is, after that ye haue chewed that meate, swallowed it and sent it to your stomacke, where it digesteth and conuerteth into your nouriture,
that is, After that you have chewed that meat, swallowed it and sent it to your stomach, where it digesteth and Converts into your nourriture,
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then in your stomacke ye get the second apprehension.
then in your stomach you get the second apprehension.
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But if your eye like not that meate, neither your taste like it, the second apprehension followeth not;
But if your eye like not that meat, neither your taste like it, the second apprehension follows not;
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for thou wilt spet it out againe or reiect it, preferring some other meate vnto it that thou likest better.
for thou wilt spet it out again or reject it, preferring Some other meat unto it that thou likest better.
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That meate which thou likest not enters neuer into thy stomacke, and so it can neuer be conuerted into thy nourishment:
That meat which thou likest not enters never into thy stomach, and so it can never be converted into thy nourishment:
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for it is onely the second apprehension of the meate that is the cause of the nourishment of the body in our corporall foode;
for it is only the second apprehension of the meat that is the cause of the nourishment of the body in our corporal food;
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so that if ye chew not this meate and swallow it, it feeds you not; then it is onely the second apprehension that nourisheth our bodies.
so that if you chew not this meat and swallow it, it feeds you not; then it is only the second apprehension that Nourishes our bodies.
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It is euen so in spirituall things, (so farre as they may be compared) in the foode of Christ Iesus, who is the life and nouriture of our soules and consciences.
It is even so in spiritual things, (so Far as they may be compared) in the food of christ Iesus, who is the life and nourriture of our Souls and Consciences.
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There must be two sorts of apprehension of Christ Iesus. The first apprehension is by the eye of the mind;
There must be two sorts of apprehension of christ Iesus. The First apprehension is by the eye of the mind;
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that is, by our knowledge and vnderstanding:
that is, by our knowledge and understanding:
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for as the eye of the body discerneth by an outward light, so the eye of the mind discerneth by an inward and renewed vnderstanding, whereby we get the first apprehension of Christ.
for as the eye of the body discerneth by an outward Light, so the eye of the mind discerneth by an inward and renewed understanding, whereby we get the First apprehension of christ.
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Now if this first apprehension of Christ like vs well, then the next followeth: we begin to cast the affection of our hearts on him;
Now if this First apprehension of christ like us well, then the next follows: we begin to cast the affection of our hearts on him;
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we haue good will to him:
we have good will to him:
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for all our affections proceede from our will, and our affections being renewed and made holy, we set them wholly vpon Christ.
for all our affections proceed from our will, and our affections being renewed and made holy, we Set them wholly upon christ.
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We loue him, and if we loue him we take hold of him and digest him;
We love him, and if we love him we take hold of him and digest him;
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that is, we apply him to our soules: and so of this loue & liking of him the second apprehension doth follow.
that is, we apply him to our Souls: and so of this love & liking of him the second apprehension does follow.
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But if we haue no will to him, if we haue no loue nor liking of him, what do we? Then we reiect him and preferre our owne Idoll and the seruice of our owne affections to him;
But if we have no will to him, if we have no love nor liking of him, what do we? Then we reject him and prefer our own Idol and the service of our own affections to him;
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and so the second apprehension followeth not. We cannot digest him; and if we digest him not, that spirituall life cannot grow in vs:
and so the second apprehension follows not. We cannot digest him; and if we digest him not, that spiritual life cannot grow in us:
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for marke, in what place the eye serues to the bodie, in the same roome serueth knowledge and vnderstanding to thy soule:
for mark, in what place the eye serves to the body, in the same room serveth knowledge and understanding to thy soul:
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and looke in what place thy hand and thy mouth, thy taste and thy stomacke serue vnto thy body, in that very place serue the heart and affections vnto thy soule.
and look in what place thy hand and thy Mouth, thy taste and thy stomach serve unto thy body, in that very place serve the heart and affections unto thy soul.
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So that as our bodies cānot be nourished except our hands take, and our mouthes eate the meate whereby the second apprehension may follow:
So that as our bodies cannot be nourished except our hands take, and our mouths eat the meat whereby the second apprehension may follow:
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likewise our soules cannot feede on Christ, except we hold him and embrace him heartily by our wils and affections.
likewise our Souls cannot feed on christ, except we hold him and embrace him heartily by our wills and affections.
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For we come not to Christ by any outward motion of our bodies, but by an inward motion & apprehension of the heart.
For we come not to christ by any outward motion of our bodies, but by an inward motion & apprehension of the heart.
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For God finding vs all in a reprobate sence, he bringeth vs to Christ by reforming the affection of our soules, by making vs to loue him.
For God finding us all in a Reprobate sense, he brings us to christ by reforming the affection of our Souls, by making us to love him.
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And therefore the second apprehension whereby we digest our Sauiour, will neuer enter into our soules,
And Therefore the second apprehension whereby we digest our Saviour, will never enter into our Souls,
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except as he pleaseth the eye, so he please the will and the affection also.
except as he Pleases the eye, so he please the will and the affection also.
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Now if this come to passe that our wils and affections are wholly bent vpon Christ,
Now if this come to pass that our wills and affections Are wholly bent upon christ,
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then no doubt we haue gotten this Iewell of faith.
then no doubt we have got this Jewel of faith.
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Haue ye such a liking in your minds, & such a loue in your hearts of Christ, that ye will preferre him before all things in the world? then no question faith is begun in you.
Have you such a liking in your minds, & such a love in your hearts of christ, that you will prefer him before all things in the world? then no question faith is begun in you.
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Now after a thing is begun, there is yet more required: Now After a thing is begun, there is yet more required:
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for though this faith be formed in your minds, in your hearts and soules, yet that is not enough;
for though this faith be formed in your minds, in your hearts and Souls, yet that is not enough;
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but that which is formed must be nourished; and he who is conceiued must be entertained and brought vp:
but that which is formed must be nourished; and he who is conceived must be entertained and brought up:
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or else the loue that is begun in me by the holy Spirit, except by ordinary meanes it be daily entertained and nourished, it will decay:
or Else the love that is begun in me by the holy Spirit, except by ordinary means it be daily entertained and nourished, it will decay:
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except the Lord continue the working of his holy Spirit, it is not possible that I can continue in the faith.
except the Lord continue the working of his holy Spirit, it is not possible that I can continue in the faith.
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And how must we nourish and keepe faith in our soules? Two manner of waies.
And how must we nourish and keep faith in our Souls? Two manner of ways.
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First, we nourish faith begun in our soules by hearing of the word; not of euery word, but by hearing of the word of God preached:
First, we nourish faith begun in our Souls by hearing of the word; not of every word, but by hearing of the word of God preached:
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and not by hearing of euery man, but by hearing the word preached by him that is sent.
and not by hearing of every man, but by hearing the word preached by him that is sent.
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For this is the ordinarie meanes whereunto the Lord hath bound himselfe; he will worke faith by the hearing of the word and receiuing of the Sacraments.
For this is the ordinary means whereunto the Lord hath bound himself; he will work faith by the hearing of the word and receiving of the Sacraments.
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And the more that thou hearest the word, and the otfner that thou receiuest the Sacraments, the more thy faith is nourished.
And the more that thou Hearst the word, and the otfner that thou receivest the Sacraments, the more thy faith is nourished.
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Now it is not onely by hearing of the word and receiuing of the Sacraments that we nourish faith.
Now it is not only by hearing of the word and receiving of the Sacraments that we nourish faith.
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The word and Sacraments are notable of themselues to nourish this faith in vs, except the working of the holy Spirit be conioyned with their ministerie.
The word and Sacraments Are notable of themselves to nourish this faith in us, except the working of the holy Spirit be conjoined with their Ministry.
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But the word and the Sacraments are said to nourish faith in our soules, because they offer and exhibite Christ vnto vs, who is the meate, the drinke and life of our soules:
But the word and the Sacraments Are said to nourish faith in our Souls, Because they offer and exhibit christ unto us, who is the meat, the drink and life of our Souls:
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and in respect that in the word and Sacraments we get Christ who is the foode of our soules,
and in respect that in the word and Sacraments we get christ who is the food of our Souls,
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therefore the word and Sacraments are said to nourish our soules. As it is said, Act. 2.42. The Disciples of Christ continued in the Apostles doctrine and fellowship, & breaking of bread and prayers ;
Therefore the word and Sacraments Are said to nourish our Souls. As it is said, Act. 2.42. The Disciples of christ continued in the Apostles Doctrine and fellowship, & breaking of bred and Prayers;
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by these meanes, entertaining, augmenting, and nourishing the faith that was begun in them.
by these means, entertaining, augmenting, and nourishing the faith that was begun in them.
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Then the holy Spirit begets this faith, workes this faith, creates this faith, nourisheth & entertaineth this faith in our soules by hearing the word preached,
Then the holy Spirit begets this faith, works this faith, creates this faith, Nourishes & entertaineth this faith in our Souls by hearing the word preached,
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and by the receiuing of the Sacraments:
and by the receiving of the Sacraments:
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which are the ordinarie meanes, whereby the Lord nourisheth vs, and continueth this spirituall foode with vs. For, obserue by what meanes the spirituall life is begunne, by the same meanes it is nourished, and entertained;
which Are the ordinary means, whereby the Lord Nourishes us, and Continueth this spiritual food with us For, observe by what means the spiritual life is begun, by the same means it is nourished, and entertained;
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as this temporall life is entertained and nourished by the same means whereby it is begun.
as this temporal life is entertained and nourished by the same means whereby it is begun.
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Then seeing by these meanes the holy Spirit begets this worke of faith in our soules, it is our duty to craue that he would continue the worke which he hath begunne.
Then seeing by these means the holy Spirit begets this work of faith in our Souls, it is our duty to crave that he would continue the work which he hath begun.
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And for this cause we should resort to the hearing of the word when it is preached,
And for this cause we should resort to the hearing of the word when it is preached,
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and to the receiuing of the Sacraments when they are ministred, that we may be fedde in our soules to life euerlasting.
and to the receiving of the Sacraments when they Are ministered, that we may be fed in our Souls to life everlasting.
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But alas, we are come to such a lothing disdaine, or reiecting of heauenlie foode in this Country, that where men in the beginning would haue gone, some twentie miles, some fortie miles, to the hearing of this word:
But alas, we Are come to such a loathing disdain, or rejecting of heavenly food in this Country, that where men in the beginning would have gone, Some twentie miles, Some fortie miles, to the hearing of this word:
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they will scarcelie now, come from their houses to the Church, and remaine there but one houre to heare the word, but rather abide at home.
they will scarcely now, come from their houses to the Church, and remain there but one hour to hear the word, but rather abide At home.
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Wel, I say, too much wealth withdrawes their hearts;
Well, I say, too much wealth withdraws their hearts;
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& the abundance of this word ingenders such a loathsomnes yt it is a rare thing to find out any that haue that thirst & desire to heare the word,
& the abundance of this word engenders such a loathsomnes that it is a rare thing to find out any that have that thirst & desire to hear the word,
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as they were wont to haue in the beginning.
as they were wont to have in the beginning.
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And for those that are in higher places, they wil here it seldom, or not at all:
And for those that Are in higher places, they will Here it seldom, or not At all:
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for they cannot endure to heare the thing that accuseth them, and conuicts them and therefore they auoyde it.
for they cannot endure to hear the thing that Accuseth them, and convicts them and Therefore they avoid it.
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But they should not do so, they should not shunne Christ, nor abstaine from his word that accuseth them:
But they should not do so, they should not shun christ, nor abstain from his word that Accuseth them:
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but they should heare the word;
but they should hear the word;
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and as the word accuseth them, they should accuse themselues also, that thereby they may come to a confessiō of their sin,
and as the word Accuseth them, they should accuse themselves also, that thereby they may come to a Confessi of their since,
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& obtaine mercy for ye same.
& obtain mercy for you same.
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So when Christ accuseth thee, thou shouldst not run from him, but thou shouldest draw neere to him;
So when christ Accuseth thee, thou Shouldst not run from him, but thou Shouldst draw near to him;
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thou shouldest threaten kindnesse of him, and as it were make a breach and forcible entry into his kingdome.
thou Shouldst threaten kindness of him, and as it were make a breach and forcible entry into his Kingdom.
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It is not the way when thy sinnes touch thee, and when Christ accuseth thee, to run from him:
It is not the Way when thy Sins touch thee, and when christ Accuseth thee, to run from him:
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no, thou shouldest then turne to him, thou shouldest confesse thy sinne, cry Peccaui, and seeke mercy:
no, thou Shouldst then turn to him, thou Shouldst confess thy sin, cry Peccaui, and seek mercy:
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and after yt thou hast obtained mercy, this word shall become as pleasant to thee,
and After that thou hast obtained mercy, this word shall become as pleasant to thee,
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& thou shalt take as great delight to come to the hearing of it, as euer thou delightedst to flie from it before. But alas!
& thou shalt take as great delight to come to the hearing of it, as ever thou delightedst to fly from it before. But alas!
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our lothsomnesse and disdaine is growne to such an height, that truly I am moued to beleeue firmly, that the Lord hath concluded, that we shall not enter into his rest,
our loathsomeness and disdain is grown to such an height, that truly I am moved to believe firmly, that the Lord hath concluded, that we shall not enter into his rest,
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and that onely for the great contempt of his mercy and grace, which is now so richly offred.
and that only for the great contempt of his mercy and grace, which is now so richly offered.
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For why? God can not deale otherwise with vs, then he dealt with our forefathers the Israelites for the negligence of his word, which was but then obscurely preached:
For why? God can not deal otherwise with us, then he dealt with our Forefathers the Israelites for the negligence of his word, which was but then obscurely preached:
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for then it was farre from the incarnation of Christ;
for then it was Far from the incarnation of christ;
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and the farther that it was from his incarnation, the word was euer the more obscurely preached, vnder darke types and shadowes.
and the farther that it was from his incarnation, the word was ever the more obscurely preached, under dark types and shadows.
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Yet notwithstanding the Fathers that heard that word preached, and beleeued it not, they perished all in the Wildernesse except two;
Yet notwithstanding the Father's that herd that word preached, and believed it not, they perished all in the Wilderness except two;
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as ye haue sometime heard out of this place.
as you have sometime herd out of this place.
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And if they perished for the contempt of so darke a light, much more must ye that are their children perish,
And if they perished for the contempt of so dark a Light, much more must you that Are their children perish,
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for the contempt of the Sun of righteousnes, who is risen so plainly & shineth so cleerly now in the preaching of the Gospel;
for the contempt of the Sun of righteousness, who is risen so plainly & shines so clearly now in the preaching of the Gospel;
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except the Lord in his mercie preuent you, and except ye preuent his iudgements by earnest seeking;
except the Lord in his mercy prevent you, and except you prevent his Judgments by earnest seeking;
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and except ye seeke a feeling and seeke inward senses, that ye may see and feele the grace that is offered;
and except you seek a feeling and seek inward Senses, that you may see and feel the grace that is offered;
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craue againe that he will sanctifie your hearts by repentance, that ye may repent you of your sins,
crave again that he will sanctify your hearts by Repentance, that you may Repent you of your Sins,
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& leade an honest & a godly conuersation in all time to come; that both body and soule may be saued in the great day of the Lord.
& lead an honest & a godly Conversation in all time to come; that both body and soul may be saved in the great day of the Lord.
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The Lord worke this in your soules, that ye may seeke mercie; & seeking mercie ye may obtaine mercy;
The Lord work this in your Souls, that you may seek mercy; & seeking mercy you may obtain mercy;
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and in mercie, ye may lay hold on Christ, and that for his righteous merits.
and in mercy, you may lay hold on christ, and that for his righteous merits.
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To whom with the Father, and the holie Ghost, be all honour, praise and glorie, both now, and euer. Amen.
To whom with the Father, and the holy Ghost, be all honour, praise and glory, both now, and ever. Amen.
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THE SECOND SERMON, VPON THE PREPARATION TO THE LORDS SVPPER. 1. COR. 11.2.
THE SECOND SERMON, UPON THE PREPARATION TO THE LORDS SUPPER. 1. COR. 11.2.
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Let euery man therefore examine himselfe, and so let him eate of this Bread, and drinke of this Cup.
Let every man Therefore examine himself, and so let him eat of this Bred, and drink of this Cup.
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IN the doctrine of our triall and due examination, the Apostle (as ye haue heard, wel-beloued in Christ Iesus) gaue vs a speciall command, that euery one of vs should try and examine narrowly our selues:
IN the Doctrine of our trial and due examination, the Apostle (as you have herd, well-beloved in christ Iesus) gave us a special command, that every one of us should try and examine narrowly our selves:
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that is, that euery man should condescend and enter into his owne conscience, try and examine the estate of his own conscience, in what estate he findes it with God;
that is, that every man should condescend and enter into his own conscience, try and examine the estate of his own conscience, in what estate he finds it with God;
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and in what estate he findes it with his neighbour.
and in what estate he finds it with his neighbour.
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He enioynes this triall to our selues, and commandeth that euery one of vs should take paines about the true examination of our consciences.
He enjoins this trial to our selves, and commands that every one of us should take pains about the true examination of our Consciences.
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He enioynes this work to vs, why? Because no man knoweth so much of me, as I do my selfe;
He enjoins this work to us, why? Because no man Knoweth so much of me, as I do my self;
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because no man can be sure of the estate of my conscience, but I my selfe;
Because no man can be sure of the estate of my conscience, but I my self;
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because no man can so diligently, nor so profitably try my conscience, as I my selfe.
Because no man can so diligently, nor so profitably try my conscience, as I my self.
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Therefore chiefly it behooueth euery man and woman, before they do enter in to the hearing of the Word,
Therefore chiefly it behooveth every man and woman, before they do enter in to the hearing of the Word,
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before they giue their eare to the Word, or their mouth to the Sacrament, it behooueth them to trie and examine their owne consciences.
before they give their ear to the Word, or their Mouth to the Sacrament, it behooveth them to try and examine their own Consciences.
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Not that the Apostle would seclude the triall of other men:
Not that the Apostle would seclude the trial of other men:
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for as it is lawfull for me to try my selfe, so no doubt it is lawfull for my Pastor to try me.
for as it is lawful for me to try my self, so no doubt it is lawful for my Pastor to try me.
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It is lawfull for other men that haue a care ouer me to try, and examine me:
It is lawful for other men that have a care over me to try, and examine me:
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but no man can do this so profitably to me as I my selfe.
but no man can do this so profitably to me as I my self.
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And though we had neuer so many tryers and examiners, all is nothing if we trie not our selues.
And though we had never so many Tryers and examiners, all is nothing if we try not our selves.
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So whether there be a second or a third tryer and examiner, let our selues be one, and the first.
So whither there be a second or a third Trier and examiner, let our selves be one, and the First.
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And no doubt the Apostles minde was this, to let vs see clearely, that he that cometh to that Table,
And no doubt the Apostles mind was this, to let us see clearly, that he that comes to that Table,
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and hath not that knowledge, nor is not of that ability to try him-selfe, is a profane commer, cometh vncleanely;
and hath not that knowledge, nor is not of that ability to try himself, is a profane commer, comes uncleanly;
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and therefore must needs come to his owne destruction.
and Therefore must needs come to his own destruction.
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Let euery man therefore grow in knowledge, grow in vnderstanding, grow in the spirit, that he may be the more able to try and examine his owne conscience.
Let every man Therefore grow in knowledge, grow in understanding, grow in the Spirit, that he may be the more able to try and examine his own conscience.
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To the end that ye may go forward and proceede in the worke of this triall, with the better speed,
To the end that you may go forward and proceed in the work of this trial, with the better speed,
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and with the better fruites, in this examination we laid downe this order:
and with the better fruits, in this examination we laid down this order:
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First of all, I shewed, what that is which we call a conscience, and what is meant thereby.
First of all, I showed, what that is which we call a conscience, and what is meant thereby.
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Next, I declared for what causes ye should put your consciences to this triall, and narrow examination.
Next, I declared for what Causes you should put your Consciences to this trial, and narrow examination.
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And thirdly, so farre as time suffered, I entred into the points, wherein euery one of you should try and examine your owne consciences.
And Thirdly, so Far as time suffered, I entered into the points, wherein every one of you should try and examine your own Consciences.
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As for conscience, that ye may call that definition to your memory, I will resume it shortly.
As for conscience, that you may call that definition to your memory, I will resume it shortly.
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We call a conscience, a certaine feeling in the heart, resembling the righteous iudgement of GOD, following vpon a deed done by vs, flowing from a knowledge in the mind.
We call a conscience, a certain feeling in the heart, resembling the righteous judgement of GOD, following upon a deed done by us, flowing from a knowledge in the mind.
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A feeling, accompanied with a motion in the heart; a motion either of feare, or ioy, trembling or reioycing.
A feeling, accompanied with a motion in the heart; a motion either of Fear, or joy, trembling or rejoicing.
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I leaue the opening vp of these parts to your memories, and I pray God, that they may be well sanctified.
I leave the opening up of these parts to your memories, and I pray God, that they may be well sanctified.
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I come next to the causes, wherefore euery one of you should be carefull in trying & examining your owne consciences.
I come next to the Causes, Wherefore every one of you should be careful in trying & examining your own Consciences.
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The first cause is, because the Lord of heauen hath his eye continuallie vpon the conscience:
The First cause is, Because the Lord of heaven hath his eye continually upon the conscience:
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the eye of God is neuer from the conscience and heart of man, as I proued to you by diuerse places.
the eye of God is never from the conscience and heart of man, as I proved to you by diverse places.
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Next because this God hath chosen his lodging, and hath set downe his throne, to make his residence in the conscience:
Next Because this God hath chosen his lodging, and hath Set down his throne, to make his residence in the conscience:
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Therefore, that he may dwell in cleannesse, ye ought to haue a regard to his dwelling place.
Therefore, that he may dwell in cleanness, you ought to have a regard to his Dwelling place.
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Thirdly, he is the Lord, yea the onely Lord of this conscience, who hath power onely to controlle, who onely hath power to saue or to cast away:
Thirdly, he is the Lord, yea the only Lord of this conscience, who hath power only to control, who only hath power to save or to cast away:
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therefore that it may do good seruice to thy owne Lord, thou oughtest to take heede to thy conscience.
Therefore that it may do good service to thy own Lord, thou Ought to take heed to thy conscience.
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And last of all, in respect yt the health of thy soule standeth in the estate of thy conscience,
And last of all, in respect that the health of thy soul Stands in the estate of thy conscience,
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and if thy soule be in good health, thy bodie cannot be ill:
and if thy soul be in good health, thy body cannot be ill:
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therefore in respect that the soule and body depend vpon the estate of the conscience, euery one of you should carefully looke to your consciences.
Therefore in respect that the soul and body depend upon the estate of the conscience, every one of you should carefully look to your Consciences.
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I will not amplifie this, but leaue it to your memories, how the health of the soule and welfare of the soule should be kept.
I will not amplify this, but leave it to your memories, how the health of the soul and welfare of the soul should be kept.
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Next I come in the third and last place to the points, in the which euery one of you should trie and examine your consciences.
Next I come in the third and last place to the points, in the which every one of you should try and examine your Consciences.
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And as ye may remember, I set downe two points wherein ye ought to put your consciences in triall:
And as you may Remember, I Set down two points wherein you ought to put your Consciences in trial:
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First, to know whether your consciences were at peace with God or not:
First, to know whither your Consciences were At peace with God or not:
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Secondly, whether your consciences were in loue and charitie, and in amitie with your neighbour or not:
Secondly, whither your Consciences were in love and charity, and in amity with your neighbour or not:
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In these two points chiefly ye must trie and examin• your selues.
In these two points chiefly you must try and examin• your selves.
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To know whether ye be at peace with God or not, ye must first trie whether ye be in the faith or not, (as the Apostle saith) whether ye be in the faith of Christ or not:
To know whither you be At peace with God or not, you must First try whither you be in the faith or not, (as the Apostle Says) whither you be in the faith of christ or not:
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For being in the faith, and iustified thereby, of necessitie ye must haue peace with God.
For being in the faith, and justified thereby, of necessity you must have peace with God.
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Then the next care must be to trie your faith, and to see whether ye haue faith or not.
Then the next care must be to try your faith, and to see whither you have faith or not.
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Faith can no waies be tried but by the fruits:
Faith can no ways be tried but by the fruits:
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Faith cannot be iudged of by me that looke vpon it onely, but by the effects.
Faith cannot be judged of by me that look upon it only, but by the effects.
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Therefore, to trie whether ye be in the faith or not, marke the fruits;
Therefore, to try whither you be in the faith or not, mark the fruits;
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Take heede to thy mouth, take heede to thy hand, take heede to thy words and to thy deeds:
Take heed to thy Mouth, take heed to thy hand, take heed to thy words and to thy Deeds:
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for except thou glorifie God in thy mouth, & confesse to thy saluation, and except thou glorifie him also in thy deeds,
for except thou Glorify God in thy Mouth, & confess to thy salvation, and except thou Glorify him also in thy Deeds,
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and make thy holy life a witnesse of thy holy faith, all is but vaine, all is but meere hypocrisie.
and make thy holy life a witness of thy holy faith, all is but vain, all is but mere hypocrisy.
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Therefore to know the sinceritie of thy faith, thou must take heed that there be a harmonie betweene thy hand, thy mouth, Therefore to know the sincerity of thy faith, thou must take heed that there be a harmony between thy hand, thy Mouth,
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and thy heart, that there be a naturall consent, that thy doings preiudge not thy heart, that thy mouth preiudge not thy heart,
and thy heart, that there be a natural consent, that thy doings preiudge not thy heart, that thy Mouth preiudge not thy heart,
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but that mouth and hand may testifie the sinceritie of the heart. If the heart, the hand, and the mouth, consent and agree in one harmonie together;
but that Mouth and hand may testify the sincerity of the heart. If the heart, the hand, and the Mouth, consent and agree in one harmony together;
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no question, that heart that breaketh forth into so good fruits is coupled with God;
no question, that heart that breaks forth into so good fruits is coupled with God;
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there is no question, the light of thy actions, the beames & shining of thy life, shall make the name of thy good God to be glorified.
there is no question, the Light of thy actions, the beams & shining of thy life, shall make the name of thy good God to be glorified.
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Therefore, the whole weight of thy triall stands chiefly vpon this point, to see whether we be in the faith or not;
Therefore, the Whole weight of thy trial Stands chiefly upon this point, to see whither we be in the faith or not;
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to trie and examine whether Christ dwell in vs by faith or not: for without faith there can be no coupling or conioyning betwixt vs and Christ;
to try and examine whither christ dwell in us by faith or not: for without faith there can be no coupling or conjoining betwixt us and christ;
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without faith our hearts cannot be sanctified and cleansed; and without faith we cannot worke by charitie:
without faith our hearts cannot be sanctified and cleansed; and without faith we cannot work by charity:
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so all depends on this onely.
so all depends on this only.
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And therefore that ye might the better vnderstand whether ye haue faith or no, I was somewhat the more exact in this matter,
And Therefore that you might the better understand whither you have faith or no, I was somewhat the more exact in this matter,
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and I began to let you see how the holy Spirit createth faith, and worketh faith in your soules, hearts and minds:
and I began to let you see how the holy Spirit Createth faith, and works faith in your Souls, hearts and minds:
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I began to shew you what order the holy Spirit k•pt in forming & in creating this notable instrument in your hearts & minds.
I began to show you what order the holy Spirit k•pt in forming & in creating this notable Instrument in your hearts & minds.
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Not onely how he ingenders and begins faith, but also how he entertaineth it, how he nourisheth it.
Not only how he engenders and begins faith, but also how he entertaineth it, how he Nourishes it.
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And I shewed you the externall meanes and instruments, which he vseth to this effect:
And I showed you the external means and Instruments, which he uses to this Effect:
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To beget faith in our soules, the holy Spirit vseth the hearing of the word preached by him that is sent,
To beget faith in our Souls, the holy Spirit uses the hearing of the word preached by him that is sent,
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and the ministerie of the Sacraments, as ordinary meanes and instruments:
and the Ministry of the Sacraments, as ordinary means and Instruments:
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which ordinarie meanes are onely then effectuall, when as the holy Spirit concurs inwardly in our hearts with the word striking outwardly in our eares,
which ordinary means Are only then effectual, when as the holy Spirit concurs inwardly in our hearts with the word striking outwardly in our ears,
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and with the Sacrament outwardly receiued.
and with the Sacrament outwardly received.
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And except the holy Spirit grant his concurrence to the word and Sacrament, word and Sacrament both will not worke faith.
And except the holy Spirit grant his concurrence to the word and Sacrament, word and Sacrament both will not work faith.
cc c-acp dt j n1 vvi po31 n1 p-acp dt n1 cc n1, n1 cc n1 av-d vmb xx vvi n1.
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So all dependeth vpon the working of this holy Spirit:
So all dependeth upon the working of this holy Spirit:
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the whole regeneration of mankind, the renewing of the heart and of the conscience, depend on the power of the holy Spirit;
the Whole regeneration of mankind, the renewing of the heart and of the conscience, depend on the power of the holy Spirit;
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and therefore it behooueth vs carefully to imploy our selues in calling vpon God for his holy Spirit.
and Therefore it behooveth us carefully to employ our selves in calling upon God for his holy Spirit.
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By the same meanes and no other, that the holy Spirit begetteth faith in vs, by the same meanes he nourisheth and augmenteth that which he hath begotten:
By the same means and no other, that the holy Spirit begetteth faith in us, by the same means he Nourishes and Augmenteth that which he hath begotten:
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And therefore as we got faith by the hearing of the word, so by continuall and diligent hearing we haue this faith augmented and nourished in vs. And from hence I tooke my exhortation, that if ye would haue that spirituall life nourished in you,
And Therefore as we god faith by the hearing of the word, so by continual and diligent hearing we have this faith augmented and nourished in us And from hence I took my exhortation, that if you would have that spiritual life nourished in you,
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and if ye would haue a further assurance of heauen, of necessitie ye must both continually & diligently heare the blessed word of God.
and if you would have a further assurance of heaven, of necessity you must both continually & diligently hear the blessed word of God.
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Now it resteth that euery one of you carefully apply this doctrine to your owne soules,
Now it rests that every one of you carefully apply this Doctrine to your own Souls,
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and enter into the triall of your owne consciences, to see if this faith as I spake, be begun in your hearts and minds, or not:
and enter into the trial of your own Consciences, to see if this faith as I spoke, be begun in your hearts and minds, or not:
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how farre, or how little the holy Spirit hath proceeded in that worke, trie with me, and I with you.
how Far, or how little the holy Spirit hath proceeded in that work, try with me, and I with you.
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The first effect of the holy Spirit whereby ye may trie your minds, whether ye be in the faith or not, is this:
The First Effect of the holy Spirit whereby you may try your minds, whither you be in the faith or not, is this:
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Reuolue in your memories and remember, if at any time it pleased the Lord in his mercie to turne the darknes of your minds into light, to cause that naturall darknesse which was within you to depart:
Revolve in your memories and Remember, if At any time it pleased the Lord in his mercy to turn the darkness of your minds into Light, to cause that natural darkness which was within you to depart:
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through ye which darknes, neither had ye an eye to see your selues what you were by nature,
through you which darkness, neither had you an eye to see your selves what you were by nature,
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nor yet had ye an eye to see God in Christ, nor any part of his mercie.
nor yet had you an eye to see God in christ, nor any part of his mercy.
ccx av vhd pn22 dt n1 pc-acp vvi np1 p-acp np1, ccx d n1 pp-f po31 n1.
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Examine, I say, whether this darknesse of the naturall vnderstanding be turned into light, by the working of the Spirit or not.
Examine, I say, whither this darkness of the natural understanding be turned into Light, by the working of the Spirit or not.
vvb, pns11 vvb, cs d n1 pp-f dt j n1 vbi vvn p-acp n1, p-acp dt n-vvg pp-f dt n1 cc xx.
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If thou art become a child of the light, a child of the day; if thou art become (as the Apostle speaketh) light in the Lord:
If thou art become a child of the Light, a child of the day; if thou art become (as the Apostle speaks) Light in the Lord:
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if there be this alteration made in thy mind, that whereas naturally before, it was closed vp in da•kenesse,
if there be this alteration made in thy mind, that whereas naturally before, it was closed up in da•kenesse,
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whereas it was filled with vanities and errors, wheras it was closed vp in blindnes:
whereas it was filled with vanities and errors, whereas it was closed up in blindness:
cs pn31 vbds vvn p-acp n2 cc n2, cs pn31 vbds vvn a-acp p-acp n1:
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If the Lord hath at any time inlightened the eye of thy mind, and made thee to see thine owne misery, to see the vglines of thine owne nature, to see the haynous sins in the which by nature thou liest;
If the Lord hath At any time enlightened the eye of thy mind, and made thee to see thine own misery, to see the ugliness of thine own nature, to see the heinous Sins in the which by nature thou liest;
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If he hath granted to thee •n insight of thy selfe in some measure;
If he hath granted to thee •n insight of thy self in Some measure;
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and on the other side, if he hath granted thee the remedie, and hath giuen thee an insight of the mercie of God in Christ Iesus,
and on the other side, if he hath granted thee the remedy, and hath given thee an insight of the mercy of God in christ Iesus,
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if thou hast obtained an insight of the riches of his grace in Christ;
if thou hast obtained an insight of the riches of his grace in christ;
cs pns21 vh2 vvn dt n1 pp-f dt n2 pp-f po31 n1 p-acp np1;
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no doubt the holy Spirit hath begun a good worke in thee, a worke which will bring forth repentance, which in his owne time he will perfect.
no doubt the holy Spirit hath begun a good work in thee, a work which will bring forth Repentance, which in his own time he will perfect.
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So this is the first care which ye ought to haue, and the first point wherein ye ought to examine your minds, to see if there be any light in it, whereby ye may know your miserie,
So this is the First care which you ought to have, and the First point wherein you ought to examine your minds, to see if there be any Light in it, whereby you may know your misery,
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& haue an insight of the free mercie of God in Christ Iesus.
& have an insight of the free mercy of God in christ Iesus.
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This being done, that thou findest a sight of these two in thy mind, f•om thy mind go to thy heart:
This being done, that thou Findest a sighed of these two in thy mind, f•om thy mind go to thy heart:
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and as thou hast tried thy mind, so try thy heart:
and as thou hast tried thy mind, so try thy heart:
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And first examine thine heart, if it be altered or not, that the will of it be framed and bowed to Gods obedience, that thy affection be turned into the life of God,
And First examine thine heart, if it be altered or not, that the will of it be framed and bowed to God's Obedience, that thy affection be turned into the life of God,
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and be poured out on him, as it was poured out on vanities, on filthinesse, and on the world before.
and be poured out on him, as it was poured out on vanities, on filthiness, and on the world before.
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Trie whether the ground of thy heart and the fountaine from whence thy motions and affections proceede be sanctified or not:
Try whither the ground of thy heart and the fountain from whence thy motions and affections proceed be sanctified or not:
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for from a holy fountaine holy waters must distill: from a holy fountaine, holy motions, holy cogitations, and sanctified considerations must flow.
for from a holy fountain holy waters must distil: from a holy fountain, holy motions, holy cogitations, and sanctified considerations must flow.
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Trie then and examine your hearts, if the Spirit of God hath wrought any such reformation,
Try then and examine your hearts, if the Spirit of God hath wrought any such Reformation,
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as I speake of in your hearts or not.
as I speak of in your hearts or not.
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And that ye may perceiue the working of the holy Spirit the better in your hearts and consciences, (for the holy Spirit hath his chiefe residence in your hearts) I will declare vnto you the fi•st effect that euer the holy Spirit bringeth forth in the heart, in framing it, in mollifying it,
And that you may perceive the working of the holy Spirit the better in your hearts and Consciences, (for the holy Spirit hath his chief residence in your hearts) I will declare unto you the fi•st Effect that ever the holy Spirit brings forth in the heart, in framing it, in mollifying it,
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and in bowing it vnto the obedience of God. You shall know the working of the holy Spirit by this effect:
and in bowing it unto the Obedience of God. You shall know the working of the holy Spirit by this Effect:
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namely, if your minds see and behold what is ill, see & behold what is good, perceiue and discerne your owne miserie and your sinnes, which haue brought this misery vpon you;
namely, if your minds see and behold what is ill, see & behold what is good, perceive and discern your own misery and your Sins, which have brought this misery upon you;
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and withall perceiue and behold the riches of the mercie of God in Christ Iesus.
and withal perceive and behold the riches of the mercy of God in christ Iesus.
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If as your minds see these two, your hearts be reformed and prepared to loue the sight of them:
If as your minds see these two, your hearts be reformed and prepared to love the sighed of them:
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and as you see in your minds the mercy of God, and that in Christ, if ye haue hearts to desire mercy,
and as you see in your minds the mercy of God, and that in christ, if you have hearts to desire mercy,
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if ye haue a thirsting and earnest desire to be partakers of mercy;
if you have a thirsting and earnest desire to be partakers of mercy;
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where this desire & thirst is there ye holy Spirit is, he hath no doubt opened the heart.
where this desire & thirst is there the holy Spirit is, he hath no doubt opened the heart.
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On the other side, if as thou seeest mercie, thou seest thy misery;
On the other side, if as thou See mercy, thou See thy misery;
p-acp dt j-jn n1, cs c-acp pns21 vv2 n1, pns21 vv2 po21 n1;
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if as thy mind seeth thy miserie, it seeth also the fountaine from whence thy miserie floweth, to wit, from thine owne sinnes;
if as thy mind sees thy misery, it sees also the fountain from whence thy misery flows, to wit, from thine own Sins;
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if then thy heart also hate this, the holy Spirit is there:
if then thy heart also hate this, the holy Spirit is there:
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if as thou seest sinne, which is the cause of thy miserie, with the eye, which is giuen thee in the minde;
if as thou See sin, which is the cause of thy misery, with the eye, which is given thee in the mind;
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thou hatest this sinne with thy heart, no question the holy Spirit is there.
thou Hatest this sin with thy heart, no question the holy Spirit is there.
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And as thou hatest it, if also thou sorrow for it (for it is is not enough to hate it,
And as thou Hatest it, if also thou sorrow for it (for it is is not enough to hate it,
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if thou lament not the committing of it, and with a godly sorrow deplore it) the holy Spirit is there.
if thou lament not the committing of it, and with a godly sorrow deplore it) the holy Spirit is there.
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And thirdly, if with thy lamenting, thou hast a care and a study to eschue that sin, (for what auailes it to lament,
And Thirdly, if with thy lamenting, thou hast a care and a study to eschew that since, (for what avails it to lament,
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if like a dogge returning to his vomite, thou fall into that same gulfe againe?) Therefore, where there is an hatred of sinne, a sorrow for sinne, a care and a studie to eschue sin;
if like a dog returning to his vomit, thou fallen into that same gulf again?) Therefore, where there is an hatred of sin, a sorrow for sin, a care and a study to eschew since;
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no question, the holy Spirit hath opened the heart, and is working out that pretious instrument.
no question, the holy Spirit hath opened the heart, and is working out that precious Instrument.
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Obserue all this in a word, all the operation of the holy Spirit and working in the heart,
Observe all this in a word, all the operation of the holy Spirit and working in the heart,
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and by this examine thine heart:
and by this examine thine heart:
cc p-acp d vvb po21 n1:
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See and perceiue it the holy Spirit hath entred so farre in thee, to worke in that hard hea•t of thine an earnest and a diligent studie, a carefull solicitude, continually to be reconciled with the great God whom thou hast offended:
See and perceive it the holy Spirit hath entered so Far in thee, to work in that hard hea•t of thine nias earnest and a diligent study, a careful solicitude, continually to be reconciled with the great God whom thou hast offended:
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Is there such a thing as a thirst, as a desire, to be at amity with him, whom thou hast offended, to be reconciled with the God of heauen, whom thou hast offended by thy manifold transgressions? where this care and studie of reconciliation is,
Is there such a thing as a thirst, as a desire, to be At amity with him, whom thou hast offended, to be reconciled with the God of heaven, whom thou hast offended by thy manifold transgressions? where this care and study of reconciliation is,
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if this care & studie of reconciliation be in the heart, there is no doubt but the heart that thirsteth for this reconciliation, is heartily content not onely to renounce sinne, to renounce all the impieties that separated thee from God;
if this care & study of reconciliation be in the heart, there is no doubt but the heart that Thirsteth for this reconciliation, is heartily content not only to renounce sin, to renounce all the impieties that separated thee from God;
cs d n1 cc n1 pp-f n1 vbb p-acp dt n1, pc-acp vbz dx n1 p-acp dt n1 cst vvz p-acp d n1, vbz av-j vvb xx av-j pc-acp vvi n1, pc-acp vvi d dt n2 cst vvd pno21 p-acp np1;
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but the heart that is endued with this thirst, will be heartily content to renounce it selfe, to cast downe it selfe as stubbo••e as it was before, to cast downe it selfe at the feete of the mighty God, and be wholly content at all times after to be ruled by his holy will:
but the heart that is endued with this thirst, will be heartily content to renounce it self, to cast down it self as stubbo••e as it was before, to cast down it self At the feet of the mighty God, and be wholly content At all times After to be ruled by his holy will:
cc-acp dt n1 cst vbz vvn p-acp d n1, vmb vbi av-j j pc-acp vvi pn31 n1, pc-acp vvi a-acp pn31 n1 c-acp j c-acp pn31 vbds a-acp, pc-acp vvi a-acp pn31 n1 p-acp dt n2 pp-f dt j np1, cc vbi av-jn j p-acp d n2 c-acp pc-acp vbi vvn p-acp po31 j n1:
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63
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679
Not to follow it owne lust, it owne will and appetite, as it did before;
Not to follow it own lust, it own will and appetite, as it did before;
xx pc-acp vvi pn31 d n1, pn31 vvz vmb cc n1, c-acp pn31 vdd a-acp;
(22) sermon (DIV1)
63
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680
but to resigne it selfe wholly into the hands of the mighty God, to be ruled by his will, at his pleasure, and to obey his commands.
but to resign it self wholly into the hands of the mighty God, to be ruled by his will, At his pleasure, and to obey his commands.
cc-acp pc-acp vvi pn31 n1 av-jn p-acp dt n2 pp-f dt j np1, pc-acp vbi vvn p-acp po31 n1, p-acp po31 n1, cc pc-acp vvi po31 n2.
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681
And except ye finde this disposition in your owne hearts, to acquire your selues, to renounce your selues, it is a vaine thing for you to say, that ye haue a thirst to be reconciled.
And except you find this disposition in your own hearts, to acquire your selves, to renounce your selves, it is a vain thing for you to say, that you have a thirst to be reconciled.
cc c-acp pn22 vvb d n1 p-acp po22 d n2, pc-acp vvi po22 n2, pc-acp vvi po22 n2, pn31 vbz dt j n1 p-acp pn22 pc-acp vvi, cst pn22 vhb dt n1 pc-acp vbi vvn.
(22) sermon (DIV1)
63
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682
So the greater thirst of reconciliation that we haue, and the more that the care & study thereof groweth;
So the greater thirst of reconciliation that we have, and the more that the care & study thereof grows;
np1 dt jc n1 pp-f n1 cst pns12 vhb, cc dt av-dc cst dt n1 cc vvi av vvz;
(22) sermon (DIV1)
63
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683
the greater that the apprehension of my misery, of the deepe gulfes, and very hels (whereunto my soule is subiect) increaseth in my soule, the more earnest would I be to be reconciled.
the greater that the apprehension of my misery, of the deep gulfs, and very hels (whereunto my soul is Subject) increases in my soul, the more earnest would I be to be reconciled.
dt jc cst dt n1 pp-f po11 n1, pp-f dt j-jn n2, cc j n2 (c-crq po11 n1 vbz j-jn) vvz p-acp po11 n1, dt av-dc j vmd pns11 vbi pc-acp vbi vvn.
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63
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684
And to be reconciled, I would not stand for the renouncing of the lusts of my heart,
And to be reconciled, I would not stand for the renouncing of the Lustiest of my heart,
cc pc-acp vbi vvn, pns11 vmd xx vvi p-acp dt vvg pp-f dt n2 pp-f po11 n1,
(22) sermon (DIV1)
63
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685
but I would renounce my heart, & the obedience of the will and desire:
but I would renounce my heart, & the Obedience of the will and desire:
cc-acp pns11 vmd vvi po11 n1, cc dt n1 pp-f dt n1 cc n1:
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63
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686
why? Because I see I must die for euer except the Lord reconcile himselfe with me:
why? Because I see I must die for ever except the Lord reconcile himself with me:
q-crq? p-acp pns11 vvb pns11 vmb vvi p-acp av c-acp dt n1 vvi px31 p-acp pno11:
(22) sermon (DIV1)
63
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687
I see the huge deepes & oceans of all misery, into the which I shall fall in the end,
I see the huge deeps & ocean's of all misery, into the which I shall fallen in the end,
pns11 vvb dt j n2-jn cc n2 pp-f d n1, p-acp dt r-crq pns11 vmb vvi p-acp dt n1,
(22) sermon (DIV1)
63
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688
except inmercie the Lord reconcile himselfe with me.
except inmercie the Lord reconcile himself with me.
c-acp uh dt n1 vvi px31 p-acp pno11.
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689
To eschue these miseries and inconueniences, is there any question but the heart that hath any sense and is touched with them, will most willingly endeuour to acquite it selfe? Againe, seeing the Lord hath taken paines to deliuer me out of the deepe miserie in the which I had drowned my selfe,
To eschew these misery's and inconveniences, is there any question but the heart that hath any sense and is touched with them, will most willingly endeavour to acquit it self? Again, seeing the Lord hath taken pains to deliver me out of the deep misery in the which I had drowned my self,
p-acp vvi d n2 cc n2, vbz pc-acp d n1 p-acp dt n1 cst vhz d n1 cc vbz vvn p-acp pno32, n1 ds av-j n1 pc-acp vvi pn31 n1? av, vvg dt n1 vhz vvn n2 pc-acp vvi pno11 av pp-f dt j-jn n1 p-acp dt r-crq pns11 vhd vvn po11 n1,
(22) sermon (DIV1)
63
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690
and hath purchased my redemption by so deere a price, not with gold nor with siluer or any drosse of the earth,
and hath purchased my redemption by so deer a price, not with gold nor with silver or any dross of the earth,
cc vhz vvn po11 n1 p-acp av j-jn dt n1, xx p-acp n1 ccx p-acp n1 cc d n1 pp-f dt n1,
(22) sermon (DIV1)
63
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691
but by such a wonderfull meanes, by such a pretious price, and rich ransome;
but by such a wonderful means, by such a precious price, and rich ransom;
cc-acp p-acp d dt j n2, p-acp d dt j n1, cc j n1;
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63
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692
looking to the greatnesse of our misery, and to the greatnesse of the price whereby he hath redeemed vs, what heart is it but would willingly renounce it selfe, to get a part of that redemption,
looking to the greatness of our misery, and to the greatness of the price whereby he hath redeemed us, what heart is it but would willingly renounce it self, to get a part of that redemption,
vvg p-acp dt n1 pp-f po12 n1, cc p-acp dt n1 pp-f dt n1 c-crq pns31 vhz vvn pno12, q-crq n1 vbz pn31 p-acp vmd av-j vvi pn31 n1, pc-acp vvi dt n1 pp-f d n1,
(22) sermon (DIV1)
63
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693
and to be deliuered out of that hell wherein we are presently, and wherein we shall be in a greater measure hereafter,
and to be Delivered out of that hell wherein we Are presently, and wherein we shall be in a greater measure hereafter,
cc pc-acp vbi vvn av pp-f d n1 c-crq pns12 vbr av-j, cc c-crq pns12 vmb vbi p-acp dt jc n1 av,
(22) sermon (DIV1)
63
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694
except we be reconciled? So th•n with this there is ioyned a disposition in the heart, whereby the heart is willing in some measure to renounce it selfe.
except we be reconciled? So th•n with this there is joined a disposition in the heart, whereby the heart is willing in Some measure to renounce it self.
c-acp pns12 vbb vvn? np1 vvn p-acp d pc-acp vbz vvn dt n1 p-acp dt n1, c-crq dt n1 vbz j p-acp d n1 pc-acp vvi pn31 n1.
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63
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695
This lesson is often taught vs by our Sauiour Christ;
This Lesson is often taught us by our Saviour christ;
d n1 vbz av vvn pno12 p-acp po12 n1 np1;
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64
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696
we must both take vp the crosse and renounce our selues also ▪ before that we can follow him.
we must both take up the cross and renounce our selves also ▪ before that we can follow him.
po12 vmb av-d vvi a-acp dt n1 cc vvb po12 n2 av ▪ c-acp cst pns12 vmb vvi pno31.
(22) sermon (DIV1)
64
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697
The more that this thirst groweth in the heart, the more this renouncing of our selues groweth in the heart:
The more that this thirst grows in the heart, the more this renouncing of our selves grows in the heart:
dt av-dc cst d n1 vvz p-acp dt n1, dt av-dc d vvg pp-f po12 n2 vvz p-acp dt n1:
(22) sermon (DIV1)
64
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698
the more that this thirst decayeth & is diminished in the hart, the more we cleaue to the wo•ld, the more we loue the flesh,
the more that this thirst decayeth & is diminished in the heart, the more we cleave to the wo•ld, the more we love the Flesh,
dt av-dc cst d n1 vvz cc vbz vvn p-acp dt n1, dt av-dc pns12 vvb p-acp dt n1, dt av-dc pns12 vvb dt n1,
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64
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699
and the more are we ruled and guided by them.
and the more Are we ruled and guided by them.
cc dt av-dc vbr pns12 vvn cc vvn p-acp pno32.
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64
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700
So either we must nourish a thirst of righteousnesse, a hunger of life euerlasting, a thirst of mercie, a hunger after that iustice that is in Christ,
So either we must nourish a thirst of righteousness, a hunger of life everlasting, a thirst of mercy, a hunger After that Justice that is in christ,
av av-d pns12 vmb vvi dt n1 pp-f n1, dt n1 pp-f n1 j, dt n1 pp-f n1, dt n1 p-acp d n1 cst vbz p-acp np1,
(22) sermon (DIV1)
64
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701
or it is not possible that in any measure we can be his disciples. Now to proceede:
or it is not possible that in any measure we can be his Disciples. Now to proceed:
cc pn31 vbz xx j cst p-acp d n1 pns12 vmb vbi po31 n2. av pc-acp vvi:
(22) sermon (DIV1)
64
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702
The heart that after this manner is prepared, that with a thirst to be reconciled, is resolued also to renounce it selfe; The heart that After this manner is prepared, that with a thirst to be reconciled, is resolved also to renounce it self;
dt n1 cst p-acp d n1 vbz vvn, cst p-acp dt n1 pc-acp vbi vvn, vbz vvn av pc-acp vvi pn31 n1;
(22) sermon (DIV1)
65
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703
this heart in the which there remaineth so earnest a thirst, is neuer frustrate of the expectation, is neuer disappointed.
this heart in the which there remains so earnest a thirst, is never frustrate of the expectation, is never disappointed.
d n1 p-acp dt r-crq a-acp vvz av j dt n1, vbz av vvb pp-f dt n1, vbz av-x vvn.
(22) sermon (DIV1)
65
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704
But as the Lord hath imprinted in it an earnest studie to be reconciled, and to lay hold on Christ:
But as the Lord hath imprinted in it an earnest study to be reconciled, and to lay hold on christ:
cc-acp c-acp dt n1 vhz vvn p-acp pn31 dt j n1 pc-acp vbi vvn, cc pc-acp vvi n1 p-acp np1:
(22) sermon (DIV1)
65
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705
so in his mercie he grants vnto that heart, the possession of mercie;
so in his mercy he grants unto that heart, the possession of mercy;
av p-acp po31 n1 pns31 vvz p-acp d n1, dt n1 pp-f n1;
(22) sermon (DIV1)
65
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706
he puts that heart in some measure, in possession of mercie which it seeketh, in possession of Christ Iesus himselfe whom it seeketh:
he puts that heart in Some measure, in possession of mercy which it seeks, in possession of christ Iesus himself whom it seeks:
pns31 vvz d n1 p-acp d n1, p-acp n1 pp-f n1 r-crq pn31 vvz, p-acp n1 pp-f np1 np1 px31 ro-crq pn31 vvz:
(22) sermon (DIV1)
65
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707
the which apprehension which it hath of Christ, the heart sensiblie feeleth, and apprehendeth in that peace which he giueth to the conscience.
the which apprehension which it hath of christ, the heart sensibly feeleth, and apprehendeth in that peace which he gives to the conscience.
dt r-crq n1 r-crq pn31 vhz pp-f np1, dt n1 av-j vvz, cc vvz p-acp d n1 r-crq pns31 vvz p-acp dt n1.
(22) sermon (DIV1)
65
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708
So that the conscience which was terrified, exceedinglie gnawen and distracted before;
So that the conscience which was terrified, exceedingly gnawen and distracted before;
av cst dt n1 r-crq vbds vvn, av-vvg vvn cc vvn a-acp;
(22) sermon (DIV1)
65
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709
by the approching of this peace and of Christ with his graces, incontinent it is quieted and pacified;
by the approaching of this peace and of christ with his graces, incontinent it is quieted and pacified;
p-acp dt vvg pp-f d n1 cc pp-f np1 p-acp po31 n2, j pn31 vbz vvn cc vvn;
(22) sermon (DIV1)
65
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710
there cometh a calmnesse and soundnesse into the heart, and all troubles and stormes are remoued.
there comes a calmness and soundness into the heart, and all Troubles and storms Are removed.
pc-acp vvz dt n1 cc n1 p-acp dt n1, cc d n2 cc n2 vbr vvn.
(22) sermon (DIV1)
65
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711
With this peace is conioyned a taste of the powers of the world to come;
With this peace is conjoined a taste of the Powers of the world to come;
p-acp d n1 vbz vvn dt n1 pp-f dt n2 pp-f dt n1 pc-acp vvi;
(22) sermon (DIV1)
65
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712
the heart gets a taste of the sweetnes that is in Christ, of the ioy which is in the life euerlasting, which taste is the only earnest pennie of that full and perfect ioy, which soule and bodie in that life shall enioy.
the heart gets a taste of the sweetness that is in christ, of the joy which is in the life everlasting, which taste is the only earnest penny of that full and perfect joy, which soul and body in that life shall enjoy.
dt n1 vvz dt n1 pp-f dt n1 cst vbz p-acp np1, pp-f dt n1 r-crq vbz p-acp dt n1 j, r-crq n1 vbz dt j j n1 pp-f cst j cc j n1, r-crq n1 cc n1 p-acp d n1 vmb vvi.
(22) sermon (DIV1)
65
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713
And the earnest penny (as ye know) must be a part of the summe,
And the earnest penny (as you know) must be a part of the sum,
cc dt j n1 (c-acp pn22 vvb) vmb vbi dt n1 pp-f dt n1,
(22) sermon (DIV1)
65
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714
and of the nature of the rest of the summe.
and of the nature of the rest of the sum.
cc pp-f dt n1 pp-f dt n1 pp-f dt n1.
(22) sermon (DIV1)
65
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715
And therefore that earnest pennie of ioy assures vs, that when we shall gette possession of the whole summe, it shall be a strange ioy:
And Therefore that earnest penny of joy assures us, that when we shall get possession of the Whole sum, it shall be a strange joy:
cc av d j n1 pp-f n1 vvz pno12, cst c-crq pns12 vmb vvi n1 pp-f dt j-jn n1, pn31 vmb vbi dt j n1:
(22) sermon (DIV1)
65
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716
and these documents lift vp the heart, and make it not to linger, nor wearie in the expectation of that life:
and these documents lift up the heart, and make it not to linger, nor weary in the expectation of that life:
cc d n2 vvb a-acp dt n1, cc vvi pn31 xx pc-acp vvi, ccx j p-acp dt n1 pp-f d n1:
(22) sermon (DIV1)
65
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717
but being refreshed now and then therewith, by so many earnest pennies, they assure vs of the full fruition of that ioy,
but being refreshed now and then therewith, by so many earnest pennies, they assure us of the full fruition of that joy,
cc-acp vbg vvn av cc av av, p-acp av d j n2, pns32 vvb pno12 pp-f dt j n1 pp-f d n1,
(22) sermon (DIV1)
65
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718
for the which in patience we will sustaine all troubles.
for the which in patience we will sustain all Troubles.
p-acp dt r-crq p-acp n1 pns12 vmb vvi d n2.
(22) sermon (DIV1)
65
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719
So as the holy Spirit worketh a thirst in vs to be with Christ, a thirst of mercy and reconciliation with him;
So as the holy Spirit works a thirst in us to be with christ, a thirst of mercy and reconciliation with him;
av c-acp dt j n1 vvz dt n1 p-acp pno12 pc-acp vbi p-acp np1, dt n1 pp-f n1 cc n1 p-acp pno31;
(22) sermon (DIV1)
65
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720
the same holy Spirit disappointeth not that same expectation and thirst, but putteth the soule and heart in possession of Christ, by the which the conscience is pacified, the heart is reioyced,
the same holy Spirit disappointeth not that same expectation and thirst, but putteth the soul and heart in possession of christ, by the which the conscience is pacified, the heart is rejoiced,
dt d j n1 vvz xx cst d n1 cc n1, cc-acp vvz dt n1 cc n1 p-acp n1 pp-f np1, p-acp dt r-crq dt n1 vbz vvn, dt n1 vbz vvn,
(22) sermon (DIV1)
65
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721
and we get a taste of the sweetnes and of the power of that life to come.
and we get a taste of the sweetness and of the power of that life to come.
cc pns12 vvb dt n1 pp-f dt n1 cc pp-f dt n1 pp-f d n1 pc-acp vvi.
(22) sermon (DIV1)
65
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722
The sensible feeling of the which taste that passeth all naturall vnderstanding, what doth it in my heart and conscience? It worketh a wonderfull assurance and perswasion that God loueth me:
The sensible feeling of the which taste that passes all natural understanding, what does it in my heart and conscience? It works a wonderful assurance and persuasion that God loves me:
dt j n-vvg pp-f dt r-crq vvb cst vvz d j n1, q-crq vdz pn31 p-acp po11 n1 cc n1? pn31 vvz dt j n1 cc n1 cst np1 vvz pno11:
(22) sermon (DIV1)
65
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723
The feeling of his mercie in the bowels of my heart, in the bottome of my conscience, worketh a certaine assurance and perswasion that he is my God, that he wil saue me for Christs sake yt the promise of mercy, which I durst not apply vnto my conscience before,
The feeling of his mercy in the bowels of my heart, in the bottom of my conscience, works a certain assurance and persuasion that he is my God, that he will save me for Christ sake that the promise of mercy, which I durst not apply unto my conscience before,
dt n-vvg pp-f po31 n1 p-acp dt n2 pp-f po11 n1, p-acp dt n1 pp-f po11 n1, vvz dt j n1 cc n1 cst pns31 vbz po11 n1, cst pns31 vmb vvi pno11 p-acp npg1 n1 pn31 dt n1 pp-f n1, r-crq pns11 vvd xx vvi p-acp po11 n1 a-acp,
(22) sermon (DIV1)
65
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724
now by the feeling of mercie I dare boldly applie, and say, mercie appertain•th to me;
now by the feeling of mercy I Dare boldly apply, and say, mercy appertain•th to me;
av p-acp dt n-vvg pp-f n1 pns11 vvb av-j vvi, cc vvi, n1 vvz p-acp pno11;
(22) sermon (DIV1)
65
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725
life and saluation belongeth to me.
life and salvation belongeth to me.
n1 cc n1 vvz p-acp pno11.
(22) sermon (DIV1)
65
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726
For the conscience being exceedingly terrified, and seeing nothing in God but fire and wrath, it is not possible but it must flie from him, it cannot approch to a consuming fire.
For the conscience being exceedingly terrified, and seeing nothing in God but fire and wrath, it is not possible but it must fly from him, it cannot approach to a consuming fire.
p-acp dt n1 vbg av-vvg vvn, cc vvg pix p-acp np1 p-acp n1 cc n1, pn31 vbz xx j p-acp pn31 vmb vvi p-acp pno31, pn31 vmbx vvi p-acp dt j-vvg n1.
(22) sermon (DIV1)
65
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727
But from the time that the conscience getteth a taste of this peace, mercie and sweetnesse;
But from the time that the conscience gets a taste of this peace, mercy and sweetness;
p-acp p-acp dt n1 cst dt n1 vvz dt n1 pp-f d n1, n1 cc n1;
(22) sermon (DIV1)
65
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728
how fast soeuer it fled from the presence of God before, now after this reconciliation, it will runne as fast to him,
how fast soever it fled from the presence of God before, now After this reconciliation, it will run as fast to him,
c-crq av-j av pn31 vvd p-acp dt n1 pp-f np1 a-acp, av p-acp d n1, pn31 vmb vvi c-acp av-j p-acp pno31,
(22) sermon (DIV1)
65
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729
and will possesse him more & more fully.
and will possess him more & more Fully.
cc vmb vvi pno31 av-dc cc av-dc av-j.
(22) sermon (DIV1)
65
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730
So the assurance & perswasion of mercie ariseth from the feeling of mercie in the heart and conscience.
So the assurance & persuasion of mercy arises from the feeling of mercy in the heart and conscience.
np1 dt n1 cc n1 pp-f n1 vvz p-acp dt n-vvg pp-f n1 p-acp dt n1 cc n1.
(22) sermon (DIV1)
65
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731
And except the heart feele it and taste it in some measure, no conscience dare apply God and his mercie to it selfe.
And except the heart feel it and taste it in Some measure, no conscience Dare apply God and his mercy to it self.
cc c-acp dt n1 vvb pn31 cc vvi pn31 p-acp d n1, dx n1 vvb vvi np1 cc po31 n1 p-acp pn31 n1.
(22) sermon (DIV1)
65
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732
I may be sure in generall, that all my sinnes are remissible, and that I may obtaine mercie, before I feele it.
I may be sure in general, that all my Sins Are remissible, and that I may obtain mercy, before I feel it.
pns11 vmb vbi j p-acp n1, cst d po11 n2 vbr j, cc cst pns11 vmb vvi n1, c-acp pns11 vvb pn31.
(22) sermon (DIV1)
65
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733
But to applie this mercie particularly to my selfe vntil I feele a taste of it, I dare not.
But to apply this mercy particularly to my self until I feel a taste of it, I Dare not.
p-acp pc-acp vvi d n1 av-j p-acp po11 n1 c-acp pns11 vvb dt n1 pp-f pn31, pns11 vvb xx.
(22) sermon (DIV1)
65
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734
So this particular application whereby we claime God and Christ as a property vnto vs,
So this particular application whereby we claim God and christ as a property unto us,
av d j n1 c-crq pns12 vvb np1 cc np1 p-acp dt n1 p-acp pno12,
(22) sermon (DIV1)
65
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735
as if no man had title to him but we, & to call him my God, my Christ;
as if no man had title to him but we, & to call him my God, my christ;
c-acp cs dx n1 vhd n1 p-acp pno31 p-acp pns12, cc pc-acp vvi pno31 po11 np1, po11 np1;
(22) sermon (DIV1)
65
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736
& to claime his promises, as if no man had interest in them but we; this cometh of the s•nce and feeling of mercie in the heart:
& to claim his promises, as if no man had Interest in them but we; this comes of the s•nce and feeling of mercy in the heart:
cc pc-acp vvi po31 n2, c-acp cs dx n1 vhd n1 p-acp pno32 p-acp pns12; d vvz pp-f dt n1 cc n-vvg pp-f n1 p-acp dt n1:
(22) sermon (DIV1)
65
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737
and the more that this feeling groweth, and the greater experi•nce that we haue in our owne hearts of this peace and mercie, the more increaseth our faith and assurance.
and the more that this feeling grows, and the greater experi•nce that we have in our own hearts of this peace and mercy, the more increases our faith and assurance.
cc dt av-dc cst d n1 vvz, cc dt jc n1 cst pns12 vhb p-acp po12 d n2 pp-f d n1 cc n1, dt av-dc vvz po12 n1 cc n1.
(22) sermon (DIV1)
65
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Our perswasion becometh s• strong, that we dare at the last say with the Apostle, What can separate vs from the loue of God? Neither death,
Our persuasion Becometh s• strong, that we Dare At the last say with the Apostle, What can separate us from the love of God? Neither death,
po12 n1 vvz n1 j, cst pns12 vvb p-acp dt ord vvi p-acp dt n1, q-crq vmb vvi pno12 p-acp dt n1 pp-f np1? av-d n1,
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nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, shall be able to separate me from the loue of God, which is in Christ Iesus our Lord. nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, shall be able to separate me from the love of God, which is in christ Iesus our Lord.
ccx n1, ccx n2, ccx n2, ccx n2, ccx n2 j, ccx n2 pc-acp vvi, vmb vbi j pc-acp vvi pno11 p-acp dt n1 pp-f np1, r-crq vbz p-acp np1 np1 po12 n1.
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This particular application which ariseth (no doubt) vpon the feeling and sence of mercie, is the speciall difference, the chiefe marke and proper note, whereby our faith who are iustified in the bloud of Christ, is discerned from that generall faith of the Papists.
This particular application which arises (no doubt) upon the feeling and sense of mercy, is the special difference, the chief mark and proper note, whereby our faith who Are justified in the blood of christ, is discerned from that general faith of the Papists.
d j n1 r-crq vvz (dx n1) p-acp dt n-vvg cc n1 pp-f n1, vbz dt j n1, dt j-jn n1 cc j n1, c-crq po12 n1 r-crq vbr vvn p-acp dt n1 pp-f np1, vbz vvn p-acp d j n1 pp-f dt njp2.
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Our faith by this particular application, is not onely discerned from the generall faith of the Papists,
Our faith by this particular application, is not only discerned from the general faith of the Papists,
po12 n1 p-acp d j n1, vbz xx av-j vvn p-acp dt j n1 pp-f dt njp2,
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but it is discerned from all the pretended faiths of all the Sects in the world.
but it is discerned from all the pretended faiths of all the Sects in the world.
cc-acp pn31 vbz vvn p-acp d dt j-vvn n2 pp-f d dt n2 p-acp dt n1.
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For the Papist dareth not apply the promise of mercie to his owne soule: he accounteth it presumption to say, I am an elect, I am saued and iustified.
For the Papist dareth not apply the promise of mercy to his own soul: he accounteth it presumption to say, I am an elect, I am saved and justified.
p-acp dt njp vvz xx vvi dt n1 pp-f n1 p-acp po31 d n1: pns31 vvz pn31 n1 pc-acp vvi, pns11 vbm dt n-vvn, pns11 vbm vvn cc vvn.
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And f•om whence floweth this? Onely from hence;
And f•om whence flows this? Only from hence;
cc n1 c-crq vvz d? j p-acp av;
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that in their consciences they haue neuer felt mercie, they haue neuer tasted of the loue, fauour and sweetnes of God.
that in their Consciences they have never felt mercy, they have never tasted of the love, favour and sweetness of God.
cst p-acp po32 n2 pns32 vhb av-x vvd n1, pns32 vhb av-x vvn pp-f dt n1, n1 cc n1 pp-f np1.
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For looke how fast the conscience flieth from God before it get the taste of his sweetnesse;
For look how fast the conscience flies from God before it get the taste of his sweetness;
p-acp n1 c-crq av-j dt n1 vvz p-acp np1 p-acp pn31 vvb dt n1 pp-f po31 n1;
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it runneth as diligently to him, and threatneth loue of him, after that it hath gotten that taste.
it Runneth as diligently to him, and threatens love of him, After that it hath got that taste.
pn31 vvz a-acp av-j p-acp pno31, cc vvz n1 pp-f pno31, c-acp cst pn31 vhz vvn d n1.
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So they miserable men, content themselues with this generall faith, which is no other thing but an historicall faith, which groundeth onely on the truth of God, whereby I know that the promises of God are true.
So they miserable men, content themselves with this general faith, which is no other thing but an historical faith, which groundeth only on the truth of God, whereby I know that the promises of God Are true.
av pns32 j n2, vvi px32 p-acp d j n1, r-crq vbz dx j-jn n1 p-acp dt j n1, r-crq vvz av-j p-acp dt n1 pp-f np1, c-crq pns11 vvb cst dt n2 pp-f np1 vbr j.
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But the Papists dare not come and say, They are true in me. Why? Because they haue not felt it, and their hearts are not opened.
But the Papists Dare not come and say, They Are true in me. Why? Because they have not felt it, and their hearts Are not opened.
p-acp dt njp2 vvi xx vvn cc vvi, pns32 vbr j p-acp pno11. q-crq? p-acp pns32 vhb xx vvn pn31, cc po32 n2 vbr xx vvn.
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But our iustifying faith, as I told you, consecrateth the whole soule vnto the obedience of God in Christ.
But our justifying faith, as I told you, consecrateth the Whole soul unto the Obedience of God in christ.
p-acp po12 vvg n1, c-acp pns11 vvd pn22, vvz dt j-jn n1 p-acp dt n1 pp-f np1 p-acp np1.
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So that it resteth not onely vpon the truth of God, nor it resteth not onely vpon the power of God, (though these be two chiefe pillars of our faith also) but especially and chiefely it resteth vpon the mercie of God in Christ.
So that it rests not only upon the truth of God, nor it rests not only upon the power of God, (though these be two chief pillars of our faith also) but especially and chiefly it rests upon the mercy of God in christ.
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It resteth also vpon the truth and power of God, but especially vpon the promise of grace and mercie in Christ.
It rests also upon the truth and power of God, but especially upon the promise of grace and mercy in christ.
pn31 vvz av p-acp dt n1 cc n1 pp-f np1, cc-acp av-j p-acp dt n1 pp-f n1 cc n1 p-acp np1.
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The soule of the Papist, being destitute of the feeling and taste of mercie, dare not enter into this particular application,
The soul of the Papist, being destitute of the feeling and taste of mercy, Dare not enter into this particular application,
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and so he cannot be iustified.
and so he cannot be justified.
cc av pns31 vmbx vbi vvn.
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Yea no doubt, so many of them as are iustified in the mercie of God, get a taste of this mercie and kindnesse before they depart this life. Thus farre concerning the effects.
Yea no doubt, so many of them as Are justified in the mercy of God, get a taste of this mercy and kindness before they depart this life. Thus Far Concerning the effects.
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Then ye haue onely this to remember;
Then you have only this to Remember;
av pn22 vhb av-j d pc-acp vvi;
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The opening of the heart, the pacifying and quieting of the conscience, they worke an assurance and a strong perswasion of the mercy of God in Christ.
The opening of the heart, the pacifying and quieting of the conscience, they work an assurance and a strong persuasion of the mercy of God in christ.
dt n-vvg pp-f dt n1, dt n-vvg cc vvg pp-f dt n1, pns32 vvb dt n1 cc dt j n1 pp-f dt n1 pp-f np1 p-acp np1.
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The more that the heart is opened, the more yt the conscience is pacified, the more that the taste of that sweetnesse continueth and remaineth, the more art thou assured of Gods mercie.
The more that the heart is opened, the more that the conscience is pacified, the more that the taste of that sweetness Continueth and remains, the more art thou assured of God's mercy.
dt av-dc cst dt n1 vbz vvn, dt av-dc pn31 dt n1 vbz vvn, dt av-dc cst dt n1 pp-f d n1 vvz cc vvz, dt av-dc vb2r pns21 vvn pp-f npg1 n1.
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So then wouldest thou know whether thy faith be strong or not, whether thy perswasion of Gods mercie be sure or not? Looke to thy conscience.
So then Wouldst thou know whither thy faith be strong or not, whither thy persuasion of God's mercy be sure or not? Look to thy conscience.
av av vmd2 pns21 vvi cs po21 n1 vbi j cc xx, cs po21 n1 pp-f npg1 n1 vbb j cc xx? n1 p-acp po21 n1.
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If thy conscience be wounded, assuredly thou wilt doubt:
If thy conscience be wounded, assuredly thou wilt doubt:
cs po21 n1 vbi vvn, av-vvn pns21 vm2 vvi:
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and if thou doubtest, thou canst not haue such a strong perswasion as otherwise thou wouldest haue, if thy doubting were remooued.
and if thou doubtest, thou Canst not have such a strong persuasion as otherwise thou Wouldst have, if thy doubting were removed.
cc cs pns21 vv2, pns21 vm2 xx vhi d dt j n1 c-acp av pns21 vmd2 vhi, cs po21 vvg vbdr vvn.
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Not that I will haue faith to be so perfect in this life, that there be alwaies no doubting ioyned with it; I require not that perfection:
Not that I will have faith to be so perfect in this life, that there be always no doubting joined with it; I require not that perfection:
xx cst pns11 vmb vhi n1 pc-acp vbi av j p-acp d n1, cst pc-acp vbi av dx n-vvg vvn p-acp pn31; pns11 vvb xx d n1:
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but I say, that a wounded conscience must euer doubt; and the more we doubt, the lesse is our perswasion.
but I say, that a wounded conscience must ever doubt; and the more we doubt, the less is our persuasion.
cc-acp pns11 vvb, cst dt j-vvn n1 vmb av vvi; cc dt av-dc pns12 vvb, dt dc vbz po12 n1.
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So the more that thou woundest thy conscience, the lesse faith thou hast. Then thou must come to this point;
So the more that thou woundest thy conscience, the less faith thou hast. Then thou must come to this point;
np1 dt av-dc cst pns21 vv2 po21 n1, dt av-dc n1 pns21 vh2. cs pns21 vmb vvi p-acp d n1;
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Keepe a sound conscience, entertaine peace in thy conscience, and thou shalt keepe faith, and shalt haue thy perswasion in that same measure that thou hast of rest & peace in thy conscience:
Keep a found conscience, entertain peace in thy conscience, and thou shalt keep faith, and shalt have thy persuasion in that same measure that thou hast of rest & peace in thy conscience:
vvb dt j n1, vvb n1 p-acp po21 n1, cc pns21 vm2 vvi n1, cc vm2 vhi po21 n1 p-acp d d n1 cst pns21 vh2 pp-f n1 cc n1 p-acp po21 n1:
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& the more that thy conscience is at peace and rest, the greater shall thy faith and perswasion be. So this ground is certaine;
& the more that thy conscience is At peace and rest, the greater shall thy faith and persuasion be. So this ground is certain;
cc dt av-dc cst po21 n1 vbz p-acp n1 cc n1, dt jc vmb po21 n1 cc n1 vbi. av d n1 vbz j;
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A doubting conscience causeth a weake faith; and the more the doubting in thy conscience is, the weaker is thy faith.
A doubting conscience Causes a weak faith; and the more the doubting in thy conscience is, the Weaker is thy faith.
dt vvg n1 vvz dt j n1; cc dt av-dc dt vvg p-acp po21 n1 vbz, dt jc vbz po21 n1.
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Then true it is that the Apostle saith, That faith dwelleth in a good conscience, that faith is locked and closed vp in a good conscience.
Then true it is that the Apostle Says, That faith dwells in a good conscience, that faith is locked and closed up in a good conscience.
av j pn31 vbz d dt n1 vvz, cst n1 vvz p-acp dt j n1, cst n1 vbz vvn cc vvn a-acp p-acp dt j n1.
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So that if ye keepe a good conscience, ye shall keepe a strong faith: and if ye wound your consciences, ye shall wound your faith.
So that if you keep a good conscience, you shall keep a strong faith: and if you wound your Consciences, you shall wound your faith.
av cst cs pn22 vvb dt j n1, pn22 vmb vvi dt j n1: cc cs pn22 vvb po22 n2, pn22 vmb vvi po22 n1.
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Now to make this more sensible; How can I be perswaded of his mercie whose anger I feele kindled against me,
Now to make this more sensible; How can I be persuaded of his mercy whose anger I feel kindled against me,
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and against whom my conscience sheweth me that I am guiltie of many offences? No question,
and against whom my conscience shows me that I am guilty of many offences? No question,
cc p-acp ro-crq po11 n1 vvz pno11 cst pns11 vbm j pp-f d n2? dx n1,
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so long as the sence of his anger, and feeling of my offences remaineth, I cannot haue a sure perswasion that he will be mercifull vnto me:
so long as the sense of his anger, and feeling of my offences remains, I cannot have a sure persuasion that he will be merciful unto me:
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but when I get accesse vnto his presence, and a sight that he hath forgiuen me,
but when I get access unto his presence, and a sighed that he hath forgiven me,
cc-acp c-crq pns11 vvb n1 p-acp po31 n1, cc dt n1 cst pns31 vhz vvn pno11,
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then I begin to be surely perswaded. So then keepe a good conscience, and thou shalt keepe faith;
then I begin to be surely persuaded. So then keep a good conscience, and thou shalt keep faith;
cs pns11 vvb pc-acp vbi av-j vvn. av av vvi dt j n1, cc pns21 vm2 vvi n1;
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and the better that thy conscience is, the surer will thy faith be. Then the whole exhortation that we gather from this point, dependeth vpon this;
and the better that thy conscience is, the Surer will thy faith be. Then the Whole exhortation that we gather from this point, dependeth upon this;
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That euery one of you in what ranke soeuer ye be, take heed vnto your consciences: That every one of you in what rank soever you be, take heed unto your Consciences:
cst d crd pp-f pn22 p-acp r-crq n1 av pn22 vbb, vvb n1 p-acp po22 n2:
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for losing it, ye lose faith; and losing faith, ye lose saluation.
for losing it, you loose faith; and losing faith, you loose salvation.
p-acp vvg pn31, pn22 vvb n1; cc vvg n1, pn22 vvb n1.
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Are ye in the ranke of great and rich men? Ye ought to take heede vnto your consciences:
are you in the rank of great and rich men? the ought to take heed unto your Consciences:
vbr pn22 p-acp dt n1 pp-f j cc j n2? dt pi pc-acp vvi n1 p-acp po22 n2:
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especially in respect that the Lord hath placed you in a higher calling. Ye haue many things wherein ye ought to controll your consciences;
especially in respect that the Lord hath placed you in a higher calling. You have many things wherein you ought to control your Consciences;
av-j p-acp n1 cst dt n1 vhz vvn pn22 p-acp dt jc n1. pn22 vhb d n2 c-crq pn22 vmd pc-acp vvi po22 n2;
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ye ought to craue the aduice of your consciences before ye attempt any great worke, in respect that ye are bound in manifold duties to God, and to your inferiours.
you ought to crave the Advice of your Consciences before you attempt any great work, in respect that you Are bound in manifold duties to God, and to your inferiors.
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And no doubt if some great men had aduised well with their consciences, such dissolutions had not fallen out in their owne houses, such oppressions of the poore, deadly feudes with men of their owne ranke would not haue burst forth in so high a measure.
And no doubt if Some great men had advised well with their Consciences, such dissolutions had not fallen out in their own houses, such oppressions of the poor, deadly feuds with men of their own rank would not have burst forth in so high a measure.
cc dx n1 cs d j n2 vhd vvn av p-acp po32 n2, d n2 vhd xx vvn av p-acp po32 d n2, d n2 pp-f dt j, j n2 p-acp n2 pp-f po32 d n1 vmd xx vhi vvn av p-acp av j dt n1.
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But the Lord seeing them take so little care vnto their consciences, depriueth them of faith,
But the Lord seeing them take so little care unto their Consciences, depriveth them of faith,
p-acp dt n1 vvg pno32 vvi av j n1 p-acp po32 n2, vvz pno32 pp-f n1,
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and of the hope of mercie; and their end will be miserable.
and of the hope of mercy; and their end will be miserable.
cc pp-f dt n1 pp-f n1; cc po32 n1 vmb vbi j.
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Ye shall see that the God of heauen will make those who liue so dissolutely, spectacles of his iudgements vnto the world:
You shall see that the God of heaven will make those who live so dissolutely, spectacles of his Judgments unto the world:
pn22 vmb vvi cst dt n1 pp-f n1 vmb vvi d r-crq vvb av av-j, n2 pp-f po31 n2 p-acp dt n1:
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for the Lord leaueth not such men vnpunished.
for the Lord Leaveth not such men unpunished.
c-acp dt n1 vvz xx d n2 j.
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By their examples it w•re very necessarie, that men of inferiour ranke should take heede vnto their consciences:
By their Examples it w•re very necessary, that men of inferior rank should take heed unto their Consciences:
p-acp po32 n2 pn31 vbdr av j, cst n2 pp-f j-jn n1 vmd vvi n1 p-acp po32 n2:
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and •herefore let euery man according vnto his calling examine his calling by the rule of his conscience.
and •herefore let every man according unto his calling examine his calling by the Rule of his conscience.
cc av vvb d n1 vvg p-acp po31 n-vvg vvi po31 n-vvg p-acp dt n1 pp-f po31 n1.
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Let the Iudges before they giue and pronounce forth iudgement, aduise with their consciences, and the law thereof;
Let the Judges before they give and pronounce forth judgement, advise with their Consciences, and the law thereof;
vvb dt n2 c-acp pns32 vvb cc vvi av n1, vvb p-acp po32 n2, cc dt n1 av;
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and in iudgement not to follow their affections, but to follow the rule of their consciences.
and in judgement not to follow their affections, but to follow the Rule of their Consciences.
cc p-acp n1 xx pc-acp vvi po32 n2, cc-acp pc-acp vvi dt n1 pp-f po32 n2.
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Likewise, they that are of inferiour degree vnto Iudges, let them controll their doings by their consciences;
Likewise, they that Are of inferior degree unto Judges, let them control their doings by their Consciences;
av, pns32 cst vbr a-acp j-jn n1 p-acp n2, vvb pno32 vvi po32 n2-vdg p-acp po32 n2;
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and giue not the poore subiects iust cause to complaine of them.
and give not the poor Subjects just cause to complain of them.
cc vvb xx dt j n2-jn j n1 pc-acp vvi pp-f pno32.
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792
Let them not terrifie them from the pleading of Iustice, by exorbitant prices and extraordinarie kind of dealings:
Let them not terrify them from the pleading of justice, by exorbitant Princes and extraordinary kind of dealings:
vvb pno32 xx vvi pno32 p-acp dt n-vvg pp-f n1, p-acp j n2 cc j n1 pp-f n2-vvg:
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but let them moderate all their actions so, that they agree with the rule of their consciences;
but let them moderate all their actions so, that they agree with the Rule of their Consciences;
cc-acp vvb pno32 vvi d po32 n2 av, cst pns32 vvb p-acp dt n1 pp-f po32 n2;
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that so far as in him lieth, Iustice ceasse not.
that so Far as in him lies, justice cease not.
cst av av-j c-acp p-acp pno31 vvz, n1 vvb xx.
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Likewise the Merchants, let not them looke so much to this, or that, as to the conscience that is in them;
Likewise the Merchant's, let not them look so much to this, or that, as to the conscience that is in them;
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what in conscience they may do, according to the measure of knowledge that God hath placed in them;
what in conscience they may do, according to the measure of knowledge that God hath placed in them;
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and whatsoeuer they do, let them beware that they do not against their knowledge. I grant their knowledge will not be so learned as it should be;
and whatsoever they do, let them beware that they do not against their knowledge. I grant their knowledge will not be so learned as it should be;
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and this maketh many deformed actions: yet let no man do against his knowledge;
and this makes many deformed actions: yet let no man do against his knowledge;
cc d vvz d j-vvn n2: av vvb dx n1 vdb p-acp po31 n1;
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but let euery man do according vnto the measure of knowledge wherewith God hath indued him.
but let every man do according unto the measure of knowledge wherewith God hath endued him.
cc-acp vvb d n1 vdb vvg p-acp dt n1 pp-f n1 c-crq np1 vhz vvn pno31.
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And though it be not well reformed, yet do not any thing by guesse, but aduise well with thy conscience, and follow thy knowledge:
And though it be not well reformed, yet do not any thing by guess, but advise well with thy conscience, and follow thy knowledge:
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for that which is done doubtingly is sinne.
for that which is done doubtingly is sin.
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So whatsoeuer thou doest let not thy eye, thy hand, nor any member of thy bodie, do against thy knowledge:
So whatsoever thou dost let not thy eye, thy hand, nor any member of thy body, do against thy knowledge:
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for this is a step to that high sinne against the holy Ghost. This is the ready way to put all knowledge out of your mindes:
for this is a step to that high sin against the holy Ghost. This is the ready Way to put all knowledge out of your minds:
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for if men do against knowledge, and continue in doing against knowledge, at the last they will become a masse of darknesse;
for if men do against knowledge, and continue in doing against knowledge, At the last they will become a mass of darkness;
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the Lord will scrape out all knowledge out of their mindes, and all feeling of mercie out of their hearts.
the Lord will scrape out all knowledge out of their minds, and all feeling of mercy out of their hearts.
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Therefore let euery man follow his knowledge: and according to the measure of his knowledge let his actions proceede.
Therefore let every man follow his knowledge: and according to the measure of his knowledge let his actions proceed.
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It hath pleased the Lord to powre this liquor, this precious ointment into vs:
It hath pleased the Lord to pour this liquour, this precious ointment into us:
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though we be earthly and fraile vessels, miserable creatures, yet it hath pleased our gracious God to powre such a precious liquor into our hearts and mindes,
though we be earthly and frail vessels, miserable creatures, yet it hath pleased our gracious God to pour such a precious liquour into our hearts and minds,
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and to credite such a Iewell in our keeping, that by vertue thereof we may take hold on Christ;
and to credit such a Jewel in our keeping, that by virtue thereof we may take hold on christ;
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who is our iustice, our wisedome, sanctification, and redemption.
who is our Justice, our Wisdom, sanctification, and redemption.
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Though we be miserable creatures, yet the Lord of his mercy hath a respect to vs in Christ, in giuing vs this precious liquor, wherby our soules may be seasoned to life euerlasting.
Though we be miserable creatures, yet the Lord of his mercy hath a respect to us in christ, in giving us this precious liquour, whereby our Souls may be seasoned to life everlasting.
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In this that he poures it into our hearts, we see cleerly that it growes not in our hearts,
In this that he pours it into our hearts, we see clearly that it grows not in our hearts,
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nor breedes not in our nature.
nor breeds not in our nature.
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No, this gif• of faith is not at mans command, nor vnder his arbitrement, as if it were in his power to belieue,
No, this gif• of faith is not At men command, nor under his arbitrement, as if it were in his power to believe,
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or not to beleeue, as he pleaseth.
or not to believe, as he Pleases.
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It is the gift of God poured downe freelie of his vndeserued grace, in the riches of his mercie in Christ.
It is the gift of God poured down freely of his undeserved grace, in the riches of his mercy in christ.
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That it is a gift ye see clearelie, 1. Cor. 12.9. where the Apostle saith; And to another is giuen faith by the same Spirit. As also, Philip. 1.29.
That it is a gift you see clearly, 1. Cor. 12.9. where the Apostle Says; And to Another is given faith by the same Spirit. As also, Philip. 1.29.
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For, vnto you it is giuen for Christ, that not onely ye should belieue in him, For, unto you it is given for christ, that not only you should believe in him,
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but also suffer for his sake. So faith is the gift of the holy Spirit:but also suffer for his sake. So faith is the gift of the holy Spirit:
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and this gift is not giuen to all men and women, as the Apostle plainlie declareth; All haue not faith.
and this gift is not given to all men and women, as the Apostle plainly Declareth; All have not faith.
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This gift though it be giuen, it is not giuen to all, but is onely giuen to the Elect:
This gift though it be given, it is not given to all, but is only given to the Elect:
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that is, to so many as the Lord hath appointed to life euerlasting.
that is, to so many as the Lord hath appointed to life everlasting.
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This gift where-euer it is, and in what heart soeuer it be, it is neuer idle, but perpetually working;
This gift wherever it is, and in what heart soever it be, it is never idle, but perpetually working;
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and working well by loue and charitie, as the Apostle affirmeth, Gala. 5.6. This gift where-euer it is, is not dead, but quicke and liuely, as the Apostle Iames testifieth, in his second Chapter.
and working well by love and charity, as the Apostle Affirmeth, Gala. 5.6. This gift wherever it is, is not dead, but quick and lively, as the Apostle James Testifieth, in his second Chapter.
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And to let you know whether it be liuely and working, or not, there is no better meanes then to looke vnto the fruites and effects that flow from it.
And to let you know whither it be lively and working, or not, there is no better means then to look unto the fruits and effects that flow from it.
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And therefore that ye by your owne effects, may be the more assured of the goodnesse of your faith, I will giue you three speciall effects to obserue, by the which ye may iudge of the goodnesse of your faith.
And Therefore that you by your own effects, may be the more assured of the Goodness of your faith, I will give you three special effects to observe, by the which you may judge of the Goodness of your faith.
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First looke to thy heart, and cast thine eye on it: First look to thy heart, and cast thine eye on it:
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If thou hast a desire to pray, a desire to craue mercy for thy sinnes, to call vpon Gods holy Name for mercy and grace:
If thou hast a desire to pray, a desire to crave mercy for thy Sins, to call upon God's holy Name for mercy and grace:
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if there be such a thing in thy heart, as a desire to pray, if thy heart be inclined,
if there be such a thing in thy heart, as a desire to pray, if thy heart be inclined,
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and hath a thirst to seeke after mercie and grace;
and hath a thirst to seek After mercy and grace;
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though the greatest part of thine heart repine, and would drawe thee from prayer, yet assuredly that desire that thou hast in any measure to prayer, is the true effect of the right faith.
though the greatest part of thine heart repine, and would draw thee from prayer, yet assuredly that desire that thou hast in any measure to prayer, is the true Effect of the right faith.
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If thou haue a heart to pray to God, though this desire be but slender, assure thy selfe thy soule hath life:
If thou have a heart to pray to God, though this desire be but slender, assure thy self thy soul hath life:
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for prayer is the life of the soule, and maketh thy faith liuely. And why? Prayer is Gods owne gift, it is no gift of ours;
for prayer is the life of the soul, and makes thy faith lively. And why? Prayer is God's own gift, it is no gift of ours;
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for if it were ours, it would be euill: but it is the best gift that euer God gaue man;
for if it were ours, it would be evil: but it is the best gift that ever God gave man;
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and so it must be the gift of his owne holy Spirit; and being his owne gift, it must make our faith liuely.
and so it must be the gift of his own holy Spirit; and being his own gift, it must make our faith lively.
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Without this thou art not able, nor thou darest not call vpon him in whom thou beleeuest not,
Without this thou art not able, nor thou Darest not call upon him in whom thou Believest not,
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as the Apostle saith, Rom. 10.14. For if I intreate him by prayer, I must trust in him.
as the Apostle Says, Rom. 10.14. For if I entreat him by prayer, I must trust in him.
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Then prayer is a certaine argument of iustifying faith and beliefe in God:
Then prayer is a certain argument of justifying faith and belief in God:
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for I cannot speake to him, much lesse pray to him, in whom I trust not.
for I cannot speak to him, much less pray to him, in whom I trust not.
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And though the heart be not fully resolued and well disposed, yet if there be any part of the heart that inclineth to prayer, it is a sure gage that that part belieueth.
And though the heart be not Fully resolved and well disposed, yet if there be any part of the heart that Inclineth to prayer, it is a sure gage that that part Believeth.
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The second effect whereby thou shalt know whether faith be in thee, or no, is this:
The second Effect whereby thou shalt know whither faith be in thee, or no, is this:
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Obserue and aduise with thy selfe, if thy heart can be content to renounce thy rancour, to forgiue thy grudges,
Observe and advise with thy self, if thy heart can be content to renounce thy rancour, to forgive thy grudges,
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and that freely, for Gods cause.
and that freely, for God's cause.
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Canst thou do this? And wilt thou forgiue thy neighbour, as freely as God hath forgiuen thee? Assuredly, this is an effect of the right Spirit;
Canst thou do this? And wilt thou forgive thy neighbour, as freely as God hath forgiven thee? Assuredly, this is an Effect of the right Spirit;
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for nature could neuer giue yt. There is nothing whereunto nature bendeth it selfe more then to rancour and enuy;
for nature could never give that. There is nothing whereunto nature bendeth it self more then to rancour and envy;
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and there is nothing wherein nature placeth her honour more greedily, then in priuy reuenge.
and there is nothing wherein nature places her honour more greedily, then in privy revenge.
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Now if thy heart be so tamed and brought downe, that it will willingly forgiue the iniurie for Gods cause, this is the effect of the right Spirit.
Now if thy heart be so tamed and brought down, that it will willingly forgive the injury for God's cause, this is the Effect of the right Spirit.
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This is not my saying, it is the saying of Christ himselfe in the Euangelist, Math. 6.14. where he thus speaketh;
This is not my saying, it is the saying of christ himself in the Evangelist, Math. 6.14. where he thus speaks;
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If ye do forgiue men their trespasses, your heauenly Father will also forgiue you. If you do forgive men their Trespasses, your heavenly Father will also forgive you.
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And in the fifteenth verse, But if ye doe not forgiue men their trespasses, no more will your heauenly Father forgiue you your trespasses.
And in the fifteenth verse, But if you do not forgive men their Trespasses, no more will your heavenly Father forgive you your Trespasses.
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So that Christ saith, He that forgiueth wrongs, shall haue wrongs forgiuen him: but he that will reuenge his wrongs, wrong shall be reuenged vpon him.
So that christ Says, He that forgives wrongs, shall have wrongs forgiven him: but he that will revenge his wrongs, wrong shall be revenged upon him.
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Therefore, as thou wouldest be spared of thy wrongs done vnto the mightie God, spare thou thy neighbour. I will not insist;
Therefore, as thou Wouldst be spared of thy wrongs done unto the mighty God, spare thou thy neighbour. I will not insist;
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examine whether ye haue faith or not; examine it by prayer, examine it by the discharge of your owne priuie grugdes:
examine whither you have faith or not; examine it by prayer, examine it by the discharge of your own privy grugdes:
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for if ye want these effects, a heart full of rancour, a heart voide of prayer, is a heart faithlesse and meete for hell.
for if you want these effects, a heart full of rancour, a heart void of prayer, is a heart faithless and meet for hell.
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The third effect of faith, is compassion.
The third Effect of faith, is compassion.
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Thou must bow thy heart, and extend thy pity vnto the poore members of Christ his body,
Thou must bow thy heart, and extend thy pity unto the poor members of christ his body,
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and suffer them not to want, if thou haue: for except ye haue this compassion, ye haue no faith.
and suffer them not to want, if thou have: for except you have this compassion, you have no faith.
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Examine your selues by these three effects;
Examine your selves by these three effects;
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and if ye find these in any measure, though neuer so small, you haue the right faith in your hearts;
and if you find these in any measure, though never so small, you have the right faith in your hearts;
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the faith that ye haue is true and liuely: and assuredly, God will be mercifull vnto you.
the faith that you have is true and lively: and assuredly, God will be merciful unto you.
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This faith of ours, though it be liuely, yet it is not perfect in this world;
This faith of ours, though it be lively, yet it is not perfect in this world;
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but euery day and euery houre it needeth a continuall augmentation, it craueth euer to be nourished:
but every day and every hour it needs a continual augmentation, it craveth ever to be nourished:
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for the which increase the Apostles themselues, Luke 17.5. said, Lord increase our faith. And Christ himselfe commandeth vs to pray, and say, Lord increase our faith: I belieue, Lord helpe my vnbeliefe.
for the which increase the Apostles themselves, Lycia 17.5. said, Lord increase our faith. And christ himself commands us to pray, and say, Lord increase our faith: I believe, Lord help my unbelief.
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Then by Christ his owne command we plainely see, that this faith needeth continually to be nourished & helped;
Then by christ his own command we plainly see, that this faith needs continually to be nourished & helped;
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and it cannot be helped but by prayer: therefore should we alwayes continue in prayer.
and it cannot be helped but by prayer: Therefore should we always continue in prayer.
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That this faith should be helped, and that we should be perpetually vpon our guard, in feare and trembling, to get it augmented, the terrible doubtings, the wonderfull pits of desperation, into the which the dearest seruants of God are cast, do dailie teath.
That this faith should be helped, and that we should be perpetually upon our guard, in Fear and trembling, to get it augmented, the terrible doubtings, the wonderful pits of desperation, into the which the dearest Servants of God Are cast, do daily teath.
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For the best seruants of God are exercised with terrible doubtings in their soules, with wonderfull stammerings;
For the best Servants of God Are exercised with terrible doubtings in their Souls, with wonderful stammerings;
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and they shall be brought at some times, as appeares in their owne iudgement, to the very brinke of desperation.
and they shall be brought At Some times, as appears in their own judgement, to the very brink of desperation.
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These doubtings and stammerings let vs see that this faith of ours would be perpetually nourished,
These doubtings and stammerings let us see that this faith of ours would be perpetually nourished,
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and that we haue need continually to pray for the increase of it.
and that we have need continually to pray for the increase of it.
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It pleaseth the Lord at sometimes to let his seruants haue a sight of themselues, to cast them downe,
It Pleases the Lord At sometime to let his Servants have a sighed of themselves, to cast them down,
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and to let them see how vgly sinne is: It pleaseth him to let them fall into the bitternesse of sinne;
and to let them see how ugly sin is: It Pleases him to let them fallen into the bitterness of sin;
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and to what end? Not that he will deuoure them, and suffer them to be swallowed vp of destruction. Though Hezekiah cryeth out:
and to what end? Not that he will devour them, and suffer them to be swallowed up of destruction. Though Hezekiah Cries out:
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That like an hungry Lyon, the Lord is like to deuoure him, and bruise him in peeces;
That like an hungry lion, the Lord is like to devour him, and bruise him in Pieces;
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yet the Lord suffers him not to despaire. And though Dauid cry, I cannot away with this consuming fire;
yet the Lord suffers him not to despair. And though David cry, I cannot away with this consuming fire;
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I cannot endure the fire of the Lords iealousie, yet he despaireth not. But the Lord casteth his seruants very low.
I cannot endure the fire of the lords jealousy, yet he despaireth not. But the Lord Cast his Servants very low.
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To what end? To the end that they may feele in their hearts and consciences, what Christ suffered for them on the Crosse, in soule and body.
To what end? To the end that they may feel in their hearts and Consciences, what christ suffered for them on the Cross, in soul and body.
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Yea, we would thinke that there had bene plaine collusion betwixt the Father and the Sonne,
Yea, we would think that there had be plain collusion betwixt the Father and the Son,
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and that his suffering had bene no suffering, except we felt in our soules in some measure, the hell which he sustained in fullmeasure.
and that his suffering had be no suffering, except we felt in our Souls in Some measure, the hell which he sustained in fullmeasure.
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So to the end that we might clearely vnderstand the bitternesse of sinne, that we might know how farre we are indebted to Christ, who suffered such torments for our sinnes,
So to the end that we might clearly understand the bitterness of sin, that we might know how Far we Are indebted to christ, who suffered such torments for our Sins,
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and that we may be the more able to thanke him, to praise his holy Name, he suffers his owne seruants to doubt, but not to despaire;
and that we may be the more able to thank him, to praise his holy Name, he suffers his own Servants to doubt, but not to despair;
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he forgiues their doubtings, he forgiues their stammerings, and in his owne time he supports them,
he forgives their doubtings, he forgives their stammerings, and in his own time he supports them,
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and brings vs vnto the waters of life. These doubtings, as I haue often said, may lodge in one soule with faith;
and brings us unto the waters of life. These doubtings, as I have often said, may lodge in one soul with faith;
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for doubting and faith are not directly opposite: onely faith and despaire are opposite; and therefore faith and despaire cannot lodge both in one soule.
for doubting and faith Are not directly opposite: only faith and despair Are opposite; and Therefore faith and despair cannot lodge both in one soul.
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For despaire ouerthroweth the pillars of hope; and where there is no hope, there can be no faith.
For despair Overthroweth the pillars of hope; and where there is no hope, there can be no faith.
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But as for doubting, it may lodge, it will lodge, and hath lodged in the soules of the best seruants that euer God had.
But as for doubting, it may lodge, it will lodge, and hath lodged in the Souls of the best Servants that ever God had.
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Marke the speech of the Apostle, We are alwaies in doubt, saith he, but we despaire not. So doubting and faith may lodge both in one soule.
Mark the speech of the Apostle, We Are always in doubt, Says he, but we despair not. So doubting and faith may lodge both in one soul.
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And from whence floweth this doubting? We know that in the regenerate man, there is a remnant of corruption:
And from whence flows this doubting? We know that in the regenerate man, there is a remnant of corruption:
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for we haue not our heauen in this earth; though we begin our heauen here, yet we get it not fully here.
for we have not our heaven in this earth; though we begin our heaven Here, yet we get it not Fully Here.
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And if all corruption were taken away, what should there want of a full heauen here? So it is onely begun in this life, and not perfected:
And if all corruption were taken away, what should there want of a full heaven Here? So it is only begun in this life, and not perfected:
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therefore there remaines in the soule a great corruption, which is neuer idle but continually occupied.
Therefore there remains in the soul a great corruption, which is never idle but continually occupied.
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This corruption is euer bringing forth the birth of sinne more or lesse; euery sinne hurts the conscience:
This corruption is ever bringing forth the birth of sin more or less; every sin hurts the conscience:
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a hurt conscience impaireth the perswasion, & so comes in the doubting.
a hurt conscience impaireth the persuasion, & so comes in the doubting.
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For there is not a sinne that we commit, but it banisheth light, and casteth a mist ouer the eye of our faith, whereby we doubt and stagger in our sight:
For there is not a sin that we commit, but it banisheth Light, and Cast a missed over the eye of our faith, whereby we doubt and stagger in our sighed:
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and were it not that the Lord in his mercie taketh vs vp, giueth vs the gift of repentance,
and were it not that the Lord in his mercy Takes us up, gives us the gift of Repentance,
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and maketh vs euery day as oft as we sin, to crie as oft for mercie,
and makes us every day as oft as we sin, to cry as oft for mercy,
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and so to repaire the losse that we haue of faith, to repaire the losse that we haue of the feeling of mercie, we would wholly put out that same light.
and so to repair the loss that we have of faith, to repair the loss that we have of the feeling of mercy, we would wholly put out that same Light.
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But it pleaseth the Lord though we be euery day sinning, to giue vs the gift of repentance;
But it Pleases the Lord though we be every day sinning, to give us the gift of Repentance;
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and by repentance to repaire our faith;
and by Repentance to repair our faith;
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to repaire the sense and feeling of mercie in vs, and to put vs in that same state of perswasion wherein we were before.
to repair the sense and feeling of mercy in us, and to put us in that same state of persuasion wherein we were before.
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Therefore if God begin not, continue not, & end not with mercie, in that very moment that he abs•racts his mercie from vs, we will decay.
Therefore if God begin not, continue not, & end not with mercy, in that very moment that he abs•racts his mercy from us, we will decay.
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So we must be diligent in calling for mercie; we must be instant continually, in seeking to haue a feeling of mercie. Thus much for th• doubting.
So we must be diligent in calling for mercy; we must be instant continually, in seeking to have a feeling of mercy. Thus much for th• doubting.
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Now howsoeuer it be sure and certaine, that the faith of the best children of God is often subiect to doubting; Now howsoever it be sure and certain, that the faith of the best children of God is often Subject to doubting;
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yet it is as sure and certaine, that it is neuer wholly extinct:
yet it is as sure and certain, that it is never wholly extinct:
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albeit it were neuer so weake, yet it shall neuer vtterly decay and perish out of the heart, wherein it once maketh residence.
albeit it were never so weak, yet it shall never utterly decay and perish out of the heart, wherein it once makes residence.
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This comfort and consolation the Spirit of God hath set downe in his word, to support the troubled heart;
This Comfort and consolation the Spirit of God hath Set down in his word, to support the troubled heart;
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That howsoeuer fai•h be weake, yet a weake faith is faith: and where that faith is, there will euer be mercie. Ye haue in Romanes 11.29. that the gifts and calling of God are without repentance.
That howsoever fai•h be weak, yet a weak faith is faith: and where that faith is, there will ever be mercy. You have in Romans 11.29. that the Gifts and calling of God Are without Repentance.
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But among all the gifts that are of this sort, faith is one of the chiefest:
But among all the Gifts that Are of this sort, faith is one of the chiefest:
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therefore it cannot be reuoked againe. Ye haue in Iude 3. That faith was once giuen vnto the Saints.
Therefore it cannot be revoked again. You have in Iude 3. That faith was once given unto the Saints.
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Once giuen, that is, constantly giuen, neuer to be changed, nor vtterly taken from them. The Lord will not repent him of this gift:
Once given, that is, constantly given, never to be changed, nor utterly taken from them. The Lord will not Repent him of this gift:
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but the soule which he hath loued once he will loue perpetually.
but the soul which he hath loved once he will love perpetually.
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It is true and certaine, that the sparkles of faith which are kindled in the heart by the Spirit of God, may be obscured and smothered for a long time;
It is true and certain, that the sparkles of faith which Are kindled in the heart by the Spirit of God, may be obscured and smothered for a long time;
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they may be couered with the ashes of our owne corruption, and with our owne ill deeds and wickednesse, into which we daily fall.
they may be covered with the Ashes of our own corruption, and with our own ill Deeds and wickedness, into which we daily fallen.
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It is true that the effects of a liuely faith will be interrupted, and that thy lusts and affections will preuaile for a long time:
It is true that the effects of a lively faith will be interrupted, and that thy Lustiest and affections will prevail for a long time:
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so that when thou lookest on thy selfe, vpon the iudgements of God that hang ouer thy soule and bodie,
so that when thou Lookest on thy self, upon the Judgments of God that hang over thy soul and body,
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& when thou lookest vpon thy dissolute life, and on the anger of God against this dissolute life:
& when thou Lookest upon thy dissolute life, and on the anger of God against this dissolute life:
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in the mind, in the heart and conscience of him that hath so smothered and oppressed his faith, it will oft times come to passe in his owne iudgement, hauing his eyes fixed on himselfe onely, that he will thinke himselfe to be a reprobate, to be an outcast,
in the mind, in the heart and conscience of him that hath so smothered and oppressed his faith, it will oft times come to pass in his own judgement, having his eyes fixed on himself only, that he will think himself to be a Reprobate, to be an outcast,
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and neuer able to recouer mercie.
and never able to recover mercy.
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Where this corruption bursteth forth in this grosse manner, after that the Lord hath called thee;
Where this corruption bursteth forth in this gross manner, After that the Lord hath called thee;
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looke how soone the Lord beginneth to waken thee againe, incontinent thou fixest thine ey•s vpon thine owne life,
look how soon the Lord begins to waken thee again, incontinent thou fixest thine ey•s upon thine own life,
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and entrest into a deepe consideration as well of the weight of thy sinne, as of the weight of the wrath of God, which thou seest following thereupon;
and enterest into a deep consideration as well of the weight of thy sin, as of the weight of the wrath of God, which thou See following thereupon;
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and art loath to remit these cogitations, to thinke vpon the deepenesse of the mercie of God.
and art loath to remit these cogitations, to think upon the deepness of the mercy of God.
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Resting on these considerations, it cannot but come to passe that in thine owne iudgement thou art an out-cast.
Resting on these considerations, it cannot but come to pass that in thine own judgement thou art an outcast.
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And yet God forbid it were so;
And yet God forbid it were so;
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for though these sparks of the Spirit be couered by the corruption that is within thy soule,
for though these sparks of the Spirit be covered by the corruption that is within thy soul,
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yet these sparkles are not wholly put out.
yet these sparkles Are not wholly put out.
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And to let you see that they are not extinguished, though they breake not forth in the outward effects, that the world may know thee to be a faithfull man as heretofore;
And to let you see that they Are not extinguished, though they break not forth in the outward effects, that the world may know thee to be a faithful man as heretofore;
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yet these sparkles are not idle, & thou shalt find them not to be idle in thee.
yet these sparkles Are not idle, & thou shalt find them not to be idle in thee.
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As for confirmation of my argument, that howsoeuer our bodies are let loose to all dissolution,
As for confirmation of my argument, that howsoever our bodies Are let lose to all dissolution,
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after our effectuall calling within vs in our soules, that yet the sparkles are not idle;
After our effectual calling within us in our Souls, that yet the sparkles Are not idle;
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ye see that though the fire be couered with the ashes, yet it is a fire:
you see that though the fire be covered with the Ashes, yet it is a fire:
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there is no man will say, that the fire is put out, though it be couered.
there is no man will say, that the fire is put out, though it be covered.
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No more is faith put out of the soule, though it be so couered that it neither giue heate nor light outwardly.
No more is faith put out of the soul, though it be so covered that it neither give heat nor Light outwardly.
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An example of this we haue clearely in the Prophet Dauid, after his lamentation in that Psalme of Repentance, Psal. 51.11. he prayeth to God in these words, Cast me not away from thy presence.
an Exampl of this we have clearly in the Prophet David, After his lamentation in that Psalm of Repentance, Psalm 51.11. he Prayeth to God in these words, Cast me not away from thy presence.
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And what addeth he? And take not thy holy Spirit from me. Had he not lost the Spirit by his adultery and murther? No:
And what adds he? And take not thy holy Spirit from me. Had he not lost the Spirit by his adultery and murder? No:
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for he would not haue said then, Take it not from me: but, Restore it to me.
for he would not have said then, Take it not from me: but, Restore it to me.
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It is true that he vseth the like in the verse following, R•store me to the ioy of thy saluation.
It is true that he uses the like in the verse following, R•store me to the joy of thy salvation.
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Not that he wanted the Spirit wholly, but that the Spirit lacked force in him, and needed strengthening and fortification:
Not that he wanted the Spirit wholly, but that the Spirit lacked force in him, and needed strengthening and fortification:
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it would be stirred vp, that the flame of it might appeare.
it would be stirred up, that the flame of it might appear.
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Therefore I say, in that Dauid speaketh so plainly after his adulterie and murther, Take not thy Spirit from me, it is a certaine argument, that the faithfull haue neuer the Spirit of God alwaies taken from them in their greatest dissolutions. The second point is this:
Therefore I say, in that David speaks so plainly After his adultery and murder, Take not thy Spirit from me, it is a certain argument, that the faithful have never the Spirit of God always taken from them in their greatest dissolutions. The second point is this:
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How proue I that these sparkles are not idle, though the outward effects be interrupted? As Dauid felt this in his conscience,
How prove I that these sparkles Are not idle, though the outward effects be interrupted? As David felt this in his conscience,
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so euery one of you may feele it in your owne consciences. The Spirit of God in mans heart cannot be idle;
so every one of you may feel it in your own Consciences. The Spirit of God in men heart cannot be idle;
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but these sparkles during the time that the bodie is let loose to all dissolutions, these sparkles are accusing thy dissolution, are finding fault with thy manners;
but these sparkles during the time that the body is let lose to all dissolutions, these sparkles Are accusing thy dissolution, Are finding fault with thy manners;
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these sparkles suffer thee not to take the pleasure of thy bodie without great bitternesse and continuall remorse.
these sparkles suffer thee not to take the pleasure of thy body without great bitterness and continual remorse.
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And these sparkles where they are, will make the soule wherein they dwell to vtter these speeches at one time or other, once in the twenty-foure houres;
And these sparkles where they Are, will make the soul wherein they dwell to utter these Speeches At one time or other, once in the twenty-four hours;
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Alas, I am doing the euill which I would not do, if I had power or strength to resist my affection:Alas, I am doing the evil which I would not do, if I had power or strength to resist my affection:
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& if I might be master of my affections, I would not for all the world do the euill which I do.
& if I might be master of my affections, I would not for all the world do the evil which I do.
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Againe, if I had power to do the good which I would do, I would not leaue it vndone for all the world.
Again, if I had power to do the good which I would do, I would not leave it undone for all the world.
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So these sparkles, though they haue not such force and strength presently as to resist the affection & abstaine from doing euill deeds,
So these sparkles, though they have not such force and strength presently as to resist the affection & abstain from doing evil Deeds,
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yet perpetually in the heart they are finding fault with thy corruption, and suffer thee not to take thy pleasure without paine,
yet perpetually in the heart they Are finding fault with thy corruption, and suffer thee not to take thy pleasure without pain,
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but last of all force thee to vtter these speeches; If I had strength to resist, I would not do the euill which I do.
but last of all force thee to utter these Speeches; If I had strength to resist, I would not do the evil which I do.
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Where these speeches are, no question they are the words of a soule which the Lord hath begun to sanctifie:
Where these Speeches Are, no question they Are the words of a soul which the Lord hath begun to sanctify:
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and being once sanctified, in despite of the diuell and of the corruption that is in vs, this faith shall neuer perish:
and being once sanctified, in despite of the Devil and of the corruption that is in us, this faith shall never perish:
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but if the whole soule without contradiction, with a greedy appetite and pleasure be carried to euill,
but if the Whole soul without contradiction, with a greedy appetite and pleasure be carried to evil,
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and hath no sorrow for it, that soule is in an ill estate;
and hath no sorrow for it, that soul is in an ill estate;
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I can looke for nothing in such a soule but death, except the Lord of his great mercie preuent it.
I can look for nothing in such a soul but death, except the Lord of his great mercy prevent it.
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But where this remorse and sorrow, and such speeches are in the soule, that soule, in the time that God hath appointed, shall recouer strength.
But where this remorse and sorrow, and such Speeches Are in the soul, that soul, in the time that God hath appointed, shall recover strength.
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The Lord shall neuer suffer those sparkes to be wholly taken away;
The Lord shall never suffer those sparks to be wholly taken away;
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but in his owne time he shall fortifie them, and make them to breake out before the world in good works.
but in his own time he shall fortify them, and make them to break out before the world in good works.
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The Lord in his owne time will sanctifie them, he will scatter the ashes of corruption, stirre vp the sparkles,
The Lord in his own time will sanctify them, he will scatter the Ashes of corruption, stir up the sparkles,
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and make them to breake out into a better life then euer they did before; as ye may cleerely see that Dauids repentance hath done more good to the God,
and make them to break out into a better life then ever they did before; as you may clearly see that David Repentance hath done more good to the God,
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then if he had neuer fallen. Thus farre concerning the effects. Though the effects of repentance be interrupted, yet those sparkles are not extinguished.
then if he had never fallen. Thus Far Concerning the effects. Though the effects of Repentance be interrupted, yet those sparkles Are not extinguished.
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For there is no man will thinke that the fire which is couered with ashes, is extinguished;
For there is no man will think that the fire which is covered with Ashes, is extinguished;
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but being stirred vp in the morning, it will burne as cleerely as it did the night before.
but being stirred up in the morning, it will burn as clearly as it did the night before.
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There is no man will think the trees that now in the time of Winter want leaues, fruite,
There is no man will think the trees that now in the time of Winter want leaves, fruit,
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and externall beauty, to be dead.
and external beauty, to be dead.
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There is no man will thinke the Sunne to be out of the firmament, though it be ouershadowed with a clowde of darkenesse and mist.
There is no man will think the Sun to be out of the firmament, though it be overshadowed with a cloud of darkness and missed.
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There is great difference betweene a sleeping disease, and death: for men are not dead though they be sleeping;
There is great difference between a sleeping disease, and death: for men Are not dead though they be sleeping;
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and yet there is nothing liker vnto death then sleepe. As there is great difference betwixt a drunken man, and a dead man;
and yet there is nothing liker unto death then sleep. As there is great difference betwixt a drunken man, and a dead man;
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so there is great oddes betwixt the faith that lieth hid for a while and vttereth not it selfe,
so there is great odds betwixt the faith that lies hid for a while and uttereth not it self,
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and the light that is vtterly put out.
and the Light that is utterly put out.
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When we breake not forth into outward deedes, God forbid that we should thinke that these sparkles are whollie extinguished.
When we break not forth into outward Deeds, God forbid that we should think that these sparkles Are wholly extinguished.
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Indeede the soule which is visited after foule and haynous backslidings from his calling, and against his knowledge,
Indeed the soul which is visited After foul and heinous backslidings from his calling, and against his knowledge,
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before this soule recouer the former beauty, it is in a strange danger.
before this soul recover the former beauty, it is in a strange danger.
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For if the Lord suffer thy corruption to get loose, in such sort that it carry thee as it will,
For if the Lord suffer thy corruption to get lose, in such sort that it carry thee as it will,
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and by all meanes possible maketh thee to labour to put out the sparkles of regeneration;
and by all means possible makes thee to labour to put out the sparkles of regeneration;
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when the Lord beginnes to challenge thee, or to make thee rēder an account of this life past, the soule of that man when it is challenged, is in great danger.
when the Lord begins to challenge thee, or to make thee render an account of this life past, the soul of that man when it is challenged, is in great danger.
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So that no question, when the Lord beginnes to lay to your charge your dissolute life, the contempt and abuse of your calling, assuredly your soules are so neere to the b•inke of desperation that there can be nothing neerer.
So that no question, when the Lord begins to lay to your charge your dissolute life, the contempt and abuse of your calling, assuredly your Souls Are so near to the b•inke of desperation that there can be nothing nearer.
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For wilt thou looke to God? Thou wilt see nothing but his anger kindled as a fire against thee.
For wilt thou look to God? Thou wilt see nothing but his anger kindled as a fire against thee.
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Wilt thou looke to thy selfe? Thou wilt see nothing but sin prouoking his anger:
Wilt thou look to thy self? Thou wilt see nothing but since provoking his anger:
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thou wilt see the contempt and abuse of thy calling enlarging his anger; thou wilt see nothing but matter of despaire.
thou wilt see the contempt and abuse of thy calling enlarging his anger; thou wilt see nothing but matter of despair.
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And what is the best pillar and surest retreat, whereupon such a soule that is so neere to the brinke of desperation, may repose? I will shew you the helpe whereupon.
And what is the best pillar and Surest retreat, whereupon such a soul that is so near to the brink of desperation, may repose? I will show you the help whereupon.
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When thou art assaulted by all the greatest tentations thou canst imagine, when there is nothing before thee but death;
When thou art assaulted by all the greatest tentations thou Canst imagine, when there is nothing before thee but death;
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when thou seest the diuell accusing thee, thine owne conscience bearing him witnes against thee, thy life accusing thee,
when thou See the Devil accusing thee, thine own conscience bearing him witness against thee, thy life accusing thee,
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and the abuse of thy calling accusing thee:
and the abuse of thy calling accusing thee:
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whither shalt thou go? Looke backe againe to thy forepast experience, cast ouer thy memorie,
whither shalt thou go? Look back again to thy forepast experience, cast over thy memory,
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and remember if God at any time, and in any measure, hath loued thee;
and Remember if God At any time, and in any measure, hath loved thee;
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if euer thou hast felt the loue and fauour of God in thy heart and conscience.
if ever thou hast felt the love and favour of God in thy heart and conscience.
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Remember if euer the Lord hath so disposed thy heart, that as he loued thee thou louedst him,
remember if ever the Lord hath so disposed thy heart, that as he loved thee thou lovedest him,
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and hadst a desire to obtaine him.
and Hadst a desire to obtain him.
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Remember if euer the Lord hath so disposed thy heart, that as he loued thee, thou louedst him,
remember if ever the Lord hath so disposed thy heart, that as he loved thee, thou lovedest him,
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& hadst a desire to obtaine him.
& Hadst a desire to obtain him.
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Remember this, and repose thine assurance on this, that as he loued thee once he will loue thee euer,
remember this, and repose thine assurance on this, that as he loved thee once he will love thee ever,
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and will assuredly restore thee to that loue before thou departest this life. The heart that felt once this loue of God, shall feele it againe:
and will assuredly restore thee to that love before thou departest this life. The heart that felt once this love of God, shall feel it again:
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and looke what gift or grace, or what taste of the power of the world to come that euer the Lord gaue to his creatures in this life, to that same degree of mercy he shall restore his creature before it depart this life.
and look what gift or grace, or what taste of the power of the world to come that ever the Lord gave to his creatures in this life, to that same degree of mercy he shall restore his creature before it depart this life.
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So the soule that is tossed with high assaults and great dangers, where present things will not helpe, it is necessary that it haue recourse vnto things past,
So the soul that is tossed with high assaults and great dangers, where present things will not help, it is necessary that it have recourse unto things past,
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and keepe in memory the fore-past experience of mercy, which the Lord hath freely shewed towards that soule.
and keep in memory the forepast experience of mercy, which the Lord hath freely showed towards that soul.
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This same memory shall be so pleasant to the soule, that it shall stay it presently from desperation,
This same memory shall be so pleasant to the soul, that it shall stay it presently from desperation,
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and vphold it vnto the time the Lord pacifie that heart, and giue comfort to that soule:
and uphold it unto the time the Lord pacify that heart, and give Comfort to that soul:
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which being done, that soule shall see, that howsoeuer God was angry, he was angry onely for a while.
which being done, that soul shall see, that howsoever God was angry, he was angry only for a while.
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I speake these things, not that I thinke that euery one of you hath tasted of them;
I speak these things, not that I think that every one of you hath tasted of them;
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& yet in some measure the seruants of God must taste of them: and ye that haue not tasted of them, may taste of them before ye die.
& yet in Some measure the Servants of God must taste of them: and you that have not tasted of them, may taste of them before you die.
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And therefore whether ye haue tasted or not tasted of them, it cannot be but profitable for you to locke vp this lesson in your hearts,
And Therefore whither you have tasted or not tasted of them, it cannot be but profitable for you to lock up this Lesson in your hearts,
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and remember it faithfully, that if the Lord at any time strike at your hearts, ye may remember and say with your selues, I learned a lesson:
and Remember it faithfully, that if the Lord At any time strike At your hearts, you may Remember and say with your selves, I learned a Lesson:
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To looke backe vnto my forepast experience, and thereon to repose.
To look back unto my forepast experience, and thereon to repose.
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And though ye be not touched presently your selues, yet when ye visite them that are troubled in conscience, let these things be proposed to them as comforts, And though you be not touched presently your selves, yet when you visit them that Are troubled in conscience, let these things be proposed to them as comforts,
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& vse them as medicines most meete to apply to the griefe of the inward conscience,
& use them as medicines most meet to apply to the grief of the inward conscience,
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and so ye shal reape fruite of this doctrine, and possesse your soules in a good estate.
and so you shall reap fruit of this Doctrine, and possess your Souls in a good estate.
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Thus farre for the first point, wherein euery one of you ought to try and examine your owne consciences. The second point is this;
Thus Far for the First point, wherein every one of you ought to try and examine your own Consciences. The second point is this;
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Try whether ye haue loue towards your neighbour or not.
Try whither you have love towards your neighbour or not.
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For as we are coupled with God by faith, so by the band of loue we are coupled with our neighbour: For as we Are coupled with God by faith, so by the band of love we Are coupled with our neighbour:
c-acp c-acp pns12 vbr vvn p-acp np1 p-acp n1, av p-acp dt n1 pp-f n1 pns12 vbr vvn p-acp po12 n1:
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For loue is the chiefe and principall branch that springs from the roote of faith.
For love is the chief and principal branch that springs from the root of faith.
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Loue is that celestiall glew that conioyneth all the faithfull members in the vnity of a mysticall body.
Love is that celestial glew that conjoineth all the faithful members in the unity of a mystical body.
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And seeing that religion was instituted of God, to serue as a path-way to conuey vs to our chiefe felicity:
And seeing that Religion was instituted of God, to serve as a pathway to convey us to our chief felicity:
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& happy we cannot be except we be like vnto our God;
& happy we cannot be except we be like unto our God;
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like vnto him we cannot be, except we haue loue. (For, as it is 1. Iohn 4.8. God is loue. ) So seeing God is loue it selfe, whosoeuer will resemble him, must be endued with the oyle of loue.
like unto him we cannot be, except we have love. (For, as it is 1. John 4.8. God is love.) So seeing God is love it self, whosoever will resemble him, must be endued with the oil of love.
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This onely one argument testifieth to vs, that this loue is a principall head, whereunto all things that are commanded in religion ought to be referred.
This only one argument Testifieth to us, that this love is a principal head, whereunto all things that Are commanded in Religion ought to be referred.
np1 av-j crd n1 vvz p-acp pno12, cst d n1 vbz dt j-jn n1, c-crq d n2 cst vbr vvn p-acp n1 vmd pc-acp vbi vvn.
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To spend long time in the praise of loue, I hold it not necessary, seeing the holy Scripture resounds in blasing the commendations of it:
To spend long time in the praise of love, I hold it not necessary, seeing the holy Scripture resounds in blazing the commendations of it:
pc-acp vvi j n1 p-acp dt n1 pp-f n1, pns11 vvb pn31 xx j, vvg dt j n1 vvz p-acp vvg dt n2 pp-f pn31:
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but that we speake not of any thing ambiguous, I will let you see how this word is considered & taken in the Scriptures.
but that we speak not of any thing ambiguous, I will let you see how this word is considered & taken in the Scriptures.
cc-acp cst pns12 vvb xx pp-f d n1 j, pns11 vmb vvi pn22 vvb c-crq d n1 vbz vvn cc vvn p-acp dt n2.
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Loue is considered either as a spring or fountaine, from whence the rest proceedes, that, is for the loue whereby we loue God. Love is considered either as a spring or fountain, from whence the rest proceeds, that, is for the love whereby we love God.
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And as loue cometh first from God, and is poured by his holy Spirit into our hearts:
And as love comes First from God, and is poured by his holy Spirit into our hearts:
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so it first redounds vpward, and strikes backe vpon himselfe: for the loue of God must euer goe before the loue of the creature.
so it First redounds upward, and strikes back upon himself: for the love of God must ever go before the love of the creature.
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Next, we take this word for that loue whereby we loue Gods creatures our neighbours, & especially them that are of the family of faith.
Next, we take this word for that love whereby we love God's creatures our neighbours, & especially them that Are of the family of faith.
ord, pns12 vvb d n1 p-acp d n1 c-crq pns12 vvb ng1 n2 po12 n2, cc av-j pno32 cst vbr pp-f dt n1 pp-f n1.
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And thirdly, it is taken for the deedes of the second Table, which flow from this loue.
And Thirdly, it is taken for the Deeds of the second Table, which flow from this love.
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Now when I speake of loue, I speake of it as in the second signification; to wit, as it is taken for the loue of our neighbour.
Now when I speak of love, I speak of it as in the second signification; to wit, as it is taken for the love of our neighbour.
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And taking it so, I call loue The gift of God, poured into the hearts of men and women: And taking it so, I call love The gift of God, poured into the hearts of men and women:
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by the which gift we first loue God in Christ our Sauiour;
by the which gift we First love God in christ our Saviour;
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and next in God, and for Gods cause, we loue all his creatures, but chiefly our brethren that are of the family of faith, the children of one cōmon Father with vs. We will examine this definition;
and next in God, and for God's cause, we love all his creatures, but chiefly our brothers that Are of the family of faith, the children of one Common Father with us We will examine this definition;
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I say, first the loue of God as it cometh from God, it returneth to God;
I say, First the love of God as it comes from God, it returns to God;
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as it comes down from him, so it strikes vpward to him againe.
as it comes down from him, so it strikes upward to him again.
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And is it not good reason? And why? Let thy heart fixe thy loue as long as thou wilt vpon the creatures, thou shalt neuer be satiate,
And is it not good reason? And why? Let thy heart fix thy love as long as thou wilt upon the creatures, thou shalt never be satiate,
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nor thy affections shall neuer be content, except thou lay hold on God: but if once thou loue God in thy heart, and cast thy affections vpon him,
nor thy affections shall never be content, except thou lay hold on God: but if once thou love God in thy heart, and cast thy affections upon him,
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& once takest hold on him, the longer thou louest him, the greater safetie and contentment shalt thou haue;
& once Takest hold on him, the longer thou love him, the greater safety and contentment shalt thou have;
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thou shalt not thirst for any other.
thou shalt not thirst for any other.
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For as to the creatures there is neuer a creature that God hath created but it is stamped with his owne stampe,
For as to the creatures there is never a creature that God hath created but it is stamped with his own stamp,
p-acp a-acp p-acp dt n2 pc-acp vbz av-x dt n1 cst np1 vhz vvn p-acp pn31 vbz vvn p-acp po31 d n1,
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and euery creature beareth his Image:
and every creature bears his Image:
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and looking to the Image of God in the creature, should it not draw thee to him, that thou fixe not thy heart vpon the creature? For his owne Image in his creature, should leade thee to himselfe.
and looking to the Image of God in the creature, should it not draw thee to him, that thou fix not thy heart upon the creature? For his own Image in his creature, should lead thee to himself.
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And therefore the more that thou knowest the creatures, and the greater varietie of knowledge that thou hast of them, the more should euery particular knowledge of them draw thee to God:
And Therefore the more that thou Knowest the creatures, and the greater variety of knowledge that thou hast of them, the more should every particular knowledge of them draw thee to God:
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and the more shouldest thou wonder at thy God, and know thy dutie towards him. And seeing that delight floweth from knowledge, and euery knowledge hath his owne delight;
and the more Shouldst thou wonder At thy God, and know thy duty towards him. And seeing that delight flows from knowledge, and every knowledge hath his own delight;
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as the varietie of knowledge that ariseth from the creature should make the mind to mount vp to the knowledge of God:
as the variety of knowledge that arises from the creature should make the mind to mount up to the knowledge of God:
c-acp dt n1 pp-f n1 cst vvz p-acp dt n1 vmd vvi dt n1 pc-acp vvi a-acp p-acp dt n1 pp-f np1:
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so the varietie of delights that arise vpon the diuersitie of this knowledge, should moue the heart vpward to the loue of God:
so the variety of delights that arise upon the diversity of this knowledge, should move the heart upward to the love of God:
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and the heart getting hold of God, and being seised with the loue of God, and the mind being occupied with the true knowledge of God;
and the heart getting hold of God, and being seized with the love of God, and the mind being occupied with the true knowledge of God;
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so soone as heart and mind is full of God, the heart is quiet and the mind is satisfied.
so soon as heart and mind is full of God, the heart is quiet and the mind is satisfied.
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So that the more this knowledge groweth in the mind, the greater contentment thou hast;
So that the more this knowledge grows in the mind, the greater contentment thou hast;
av cst dt av-dc d n1 vvz p-acp dt n1, dt jc n1 pns21 vh2;
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and the more the loue of God groweth in thy heart, the greater ioy and reioycing hast thou in thy soule.
and the more the love of God grows in thy heart, the greater joy and rejoicing haste thou in thy soul.
cc dt av-dc dt n1 pp-f np1 vvz p-acp po21 n1, dt jc n1 cc vvg n1 pns21 p-acp po21 n1.
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And why? In God ye haue not onely all the creatures, but ye haue himselfe beside the creatures:
And why? In God you have not only all the creatures, but you have himself beside the creatures:
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and therefore in God ye haue all the knowledge and delight that can arise of the creatures;
and Therefore in God you have all the knowledge and delight that can arise of the creatures;
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and besides the creatures ye haue God himselfe, who is the Creator.
and beside the creatures you have God himself, who is the Creator.
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1049
And so I say, the minde of man can neuer quiet it selfe in the knowledge,
And so I say, the mind of man can never quiet it self in the knowledge,
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1050
nor the heart can neuer settle it selfe in the loue of naked creatures; in respect they are flowing and vanitie, as Salomon calleth them:
nor the heart can never settle it self in the love of naked creatures; in respect they Are flowing and vanity, as Solomon calls them:
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But in the infinite God rightly knowne, and earnestly loued, the mind shall finde a full rest,
But in the infinite God rightly known, and earnestly loved, the mind shall find a full rest,
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and the heart shall haue a perfect ioy. For our affection is so insatiable that no finite thing will satisfie it;
and the heart shall have a perfect joy. For our affection is so insatiable that no finite thing will satisfy it;
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nor there can be no solide setling vpon the thing that is transitorie.
nor there can be no solid settling upon the thing that is transitory.
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So the loue ought to mount vpward, first to God, in whose face the heart shall find full and perfect ioy.
So the love ought to mount upward, First to God, in whose face the heart shall find full and perfect joy.
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The second argument that I vse is this;
The second argument that I use is this;
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Seeing there is onely one precept left by our Master in recommendation to be obserued by vs, namely, That euery one of vs should loue another:
Seeing there is only one precept left by our Master in recommendation to be observed by us, namely, That every one of us should love Another:
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therefore our wise Master vnderstanding well, that where loue was there needed no more lawes, that the life of man by loue onely behooued to be most happie, left onely the same in chiefe recommendation,
Therefore our wise Master understanding well, that where love was there needed no more laws, that the life of man by love only behooved to be most happy, left only the same in chief recommendation,
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and taketh vp the whole Law and Gospell in one word, Loue. And if the heart of man were endued with loue, his life might be most happy and blessed:
and Takes up the Whole Law and Gospel in one word, Love. And if the heart of man were endued with love, his life might be most happy and blessed:
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for there is nothing maketh this life happie, but the resemblance and likelihood that we haue with God.
for there is nothing makes this life happy, but the resemblance and likelihood that we have with God.
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The neerer we draw to God, the more blessed is our life; for there cannot be so happie a life as the life of God.
The nearer we draw to God, the more blessed is our life; for there cannot be so happy a life as the life of God.
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In the first Epist. of Iohn, 4.8. God is loue: therefore the more we are in loue, the more neere we are to that happie life:
In the First Epistle of John, 4.8. God is love: Therefore the more we Are in love, the more near we Are to that happy life:
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for we are in God, and partakers of the life of God.
for we Are in God, and partakers of the life of God.
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When I speake this, ye must not thinke that loue in God and loue in vs is one thing:
When I speak this, you must not think that love in God and love in us is one thing:
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for loue is but a qualitie in vs, and it is not a qualitie in God.
for love is but a quality in us, and it is not a quality in God.
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There is nothing in God but that which is God; so loue in God is his owne essence:
There is nothing in God but that which is God; so love in God is his own essence:
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therefore the more that ye grow in loue, the neerer ye draw to God, and to that happie and blessed life.
Therefore the more that you grow in love, the nearer you draw to God, and to that happy and blessed life.
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For there is nothing more profitable, more agreeable & conuenient vnto nature then to loue, and aboue all things to loue God.
For there is nothing more profitable, more agreeable & convenient unto nature then to love, and above all things to love God.
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And therefore it is that God and his Angels are most happie and blessed, because they loue all things,
And Therefore it is that God and his Angels Are most happy and blessed, Because they love all things,
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and desire euer to do good.
and desire ever to do good.
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On the other side, there is nothing more vnhappie, nothing more noysome, more hurtful & that eateth vp nature more,
On the other side, there is nothing more unhappy, nothing more noisome, more hurtful & that Eateth up nature more,
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then to burne with enuie and hatred:
then to burn with envy and hatred:
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and therefore it is that the diuels are most miserable, who torment themselues with continuall malice and hatred, burning with a vehement appetite to be noysome vnto all creatures.
and Therefore it is that the Devils Are most miserable, who torment themselves with continual malice and hatred, burning with a vehement appetite to be noisome unto all creatures.
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So as the life of the diuel is most vnhappie, because he is full of enuie and malice;
So as the life of the Devil is most unhappy, Because he is full of envy and malice;
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so our life will be most happie, if we be full of loue. I will no further speake of loue:
so our life will be most happy, if we be full of love. I will no further speak of love:
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Onely if ye haue loue, marke the effects of it set downe, 1. Cor. 13.4.5.6.7. verses, which effects if ye haue not in some measure, ye haue not true loue. I end here.
Only if you have love, mark the effects of it Set down, 1. Cor. 13.4.5.6.7. Verses, which effects if you have not in Some measure, you have not true love. I end Here.
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Ye see in what points euery one of you ought to be prepared: Ye must be endued with this loue, and ye must be endued with faith; You see in what points every one of you ought to be prepared: You must be endued with this love, and you must be endued with faith;
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and if ye haue these in any small measure, go boldly to the hearing of the word,
and if you have these in any small measure, go boldly to the hearing of the word,
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and to the receiuing of the Sacraments. This is the preparation that we allow of.
and to the receiving of the Sacraments. This is the preparation that we allow of.
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I grant the Papists haue a preparation far differing from this, and therefore they can haue no warrant from the word of God.
I grant the Papists have a preparation Far differing from this, and Therefore they can have no warrant from the word of God.
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Last of all, seeing that we are commanded to trie our selues, he that lacketh knowledge cannot trie himselfe, a mad man cannot trie himselfe, a child cannot trie himselfe;
Last of all, seeing that we Are commanded to try our selves, he that lacketh knowledge cannot try himself, a mad man cannot try himself, a child cannot try himself;
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therefore they ought not to come to the Lords Table.
Therefore they ought not to come to the lords Table.
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All these things being considered aright, he that hath faith and loue in any kind of measure, let him come to the Table of the Lord.
All these things being considered aright, he that hath faith and love in any kind of measure, let him come to the Table of the Lord.
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And all these things serue as well for the hearing of the word fruitfully, as for the receiuing of the Sacrament.
And all these things serve as well for the hearing of the word fruitfully, as for the receiving of the Sacrament.
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Therefore the Lord of his mercy illuminate your minds, and worke some measure of faith & loue in your hearts, that ye may be partakers of that heauenly life, offered in the word and Sacraments;
Therefore the Lord of his mercy illuminate your minds, and work Some measure of faith & love in your hearts, that you may be partakers of that heavenly life, offered in the word and Sacraments;
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that ye may begin your heauen here, and obtaine the full fruition of the life to come:
that you may begin your heaven Here, and obtain the full fruition of the life to come:
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and that in the righteous merits of Christ Iesus.
and that in the righteous merits of christ Iesus.
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To whom with the Father, and the holy Ghost, be all honour, praise and glorie, both now and for euer, Amen.
To whom with the Father, and the holy Ghost, be all honour, praise and glory, both now and for ever, Amen.
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THE THIRD SERMON, VPON THE SACRAMENTS IN GENERALL. 1. COR. 11.23.
THE THIRD SERMON, UPON THE SACRAMENTS IN GENERAL. 1. COR. 11.23.
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For I haue receiued of the Lord, that which I also haue deliuered vnto you, to wit, that the Lord Iesus in the night that he was betrayed, tooke Bread, &c.
For I have received of the Lord, that which I also have Delivered unto you, to wit, that the Lord Iesus in the night that he was betrayed, took Bred, etc.
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THere is nothing in this wo•ld, nor out of the world, more to be wished of euery one of you, more to be craued and sought of euery one of you,
THere is nothing in this wo•ld, nor out of the world, more to be wished of every one of you, more to be craved and sought of every one of you,
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then to be conioyned with Christ Iesus, then once to be made one with the God of glorie, Christ Iesus.
then to be conjoined with christ Iesus, then once to be made one with the God of glory, christ Iesus.
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This heauenly and celestiall coniunction is purchased & brought about by two speciall meanes; It is brought about by meanes of the word and preaching of the Gospell:
This heavenly and celestial conjunction is purchased & brought about by two special means; It is brought about by means of the word and preaching of the Gospel:
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and it is brought about by the meanes of the Sacraments, and ministration thereof. The word leadeth vs to Christ by the eare;
and it is brought about by the means of the Sacraments, and ministration thereof. The word leads us to christ by the ear;
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the Sacraments leade vs to Christ by the eye: two senses of all the rest which God hath chosen as most meete for this purpose, to instruct vs and bring vs vnto Christ.
the Sacraments lead us to christ by the eye: two Senses of all the rest which God hath chosen as most meet for this purpose, to instruct us and bring us unto christ.
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For that doctrine must be most effectuall and mouing, that wakeneth and stirreth vp most the outward senses:
For that Doctrine must be most effectual and moving, that wakeneth and stirs up most the outward Senses:
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that doctrine that wakeneth not onely the eare but the eye, the taste, the feeling,
that Doctrine that wakeneth not only the ear but the eye, the taste, the feeling,
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and all the rest of the outward senses, must moue the heart most, must be most effectuall and piercing in the soule.
and all the rest of the outward Senses, must move the heart most, must be most effectual and piercing in the soul.
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But so it is that this doctrine of the Sacraments moueth, stirreth vp and wakeneth most the outward senses;
But so it is that this Doctrine of the Sacraments moves, stirs up and wakeneth most the outward Senses;
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therefore it must be (if we come well prepared vnto it) most effectuall to stir vp the inward senses of the dull heart.
Therefore it must be (if we come well prepared unto it) most effectual to stir up the inward Senses of the dull heart.
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But there is a thing that ye must euer remember;
But there is a thing that you must ever Remember;
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there is no doctrine, neither of the simple word, nor yet of the Sacraments, if Christ abstract his holy Spirit that is able to moue:
there is no Doctrine, neither of the simple word, nor yet of the Sacraments, if christ abstract his holy Spirit that is able to move:
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therefore when euer ye come to heare the doctrine, whether it be of the Sacraments or of the simple word, craue of God that he would be present by his holy Spirit,
Therefore when ever you come to hear the Doctrine, whither it be of the Sacraments or of the simple word, crave of God that he would be present by his holy Spirit,
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or otherwise all the doctrine in the earth will not auaile you.
or otherwise all the Doctrine in the earth will not avail you.
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Alwayes this doctrine of the Sacraments stirres vp and wakens most the outward senses, & there is no question therefore but it is an effectuall and potent instrument, to waken, prepare and stirre vp our hearts.
Always this Doctrine of the Sacraments stirs up and wakens most the outward Senses, & there is no question Therefore but it is an effectual and potent Instrument, to waken, prepare and stir up our hearts.
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Then to let you see what the word Sacrament meaneth, and to remoue the ambiguity of it, it is certaine and out of all question, that the Latine Diuines, who were most ancient, did interpret the Greeke word NONLATINALPHABET, by the word Sacrament;
Then to let you see what the word Sacrament means, and to remove the ambiguity of it, it is certain and out of all question, that the Latin Divines, who were most ancient, did interpret the Greek word, by the word Sacrament;
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and they vsed the Greeke word, not onely to signifie the whole action of the Supper of the Lord,
and they used the Greek word, not only to signify the Whole actium of the Supper of the Lord,
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and the whole action of Baptisme:
and the Whole actium of Baptism:
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but they vsed the word Mystery, to signifie whatsoeuer is darke and hid in it selfe,
but they used the word Mystery, to signify whatsoever is dark and hid in it self,
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and not frequented in the cōmon vse of men: as after this manner the Apostle calleth the vocation of the Gentiles a mystery.
and not frequented in the Common use of men: as After this manner the Apostle calls the vocation of the Gentiles a mystery.
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This coniunction which is begun here betwixt vs & Christ, is called a mystery; & the Latine Interpreters call it a Sacrament: This conjunction which is begun Here betwixt us & christ, is called a mystery; & the Latin Interpreters call it a Sacrament:
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& to be short, ye wil not find in ye book of God a word more frequent then the word Mystery.
& to be short, you will not find in you book of God a word more frequent then the word Mystery.
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But as for the word Sacrament, wherby they interprete the Greeke word, we find not this word by the same Diuines to be taken so largely:
But as for the word Sacrament, whereby they interpret the Greek word, we find not this word by the same Divines to be taken so largely:
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neither is it taken so largely in any part of the book of God.
neither is it taken so largely in any part of the book of God.
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Alwaies the word Sacrament is very ambiguous in it selfe, and there arise about the ambiguity of this word many controuersies, which are not yet ceassed,
Always the word Sacrament is very ambiguous in it self, and there arise about the ambiguity of this word many controversies, which Are not yet ceased,
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nor will not ceasse while the world lasteth:
nor will not cease while the world lasteth:
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whereas if they had kept the Apostles words, and called them as the Apostle calleth them, Signes and Seales;
whereas if they had kept the Apostles words, and called them as the Apostle calls them, Signs and Seals;
cs cs pns32 vhd vvn dt n2 n2, cc vvd pno32 p-acp dt n1 vvz pno32, n2 cc n2;
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all this digladiation, strife and contention, appearingly had not fallen out:
all this digladiation, strife and contention, appearingly had not fallen out:
d d n1, n1 cc n1, av-vvg vhn xx vvn av:
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but where men will be wiser then God, and giue names to things without warrant from God, vpon the wit of man which is but meere folly, all this stirre falleth out.
but where men will be Wiser then God, and give names to things without warrant from God, upon the wit of man which is but mere folly, all this stir falls out.
cc-acp c-crq n2 vmb vbi jc cs np1, cc vvi n2 p-acp n2 p-acp n1 p-acp np1, p-acp dt n1 pp-f n1 r-crq vbz p-acp j n1, d d n1 vvz av.
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Well then, to come vnto the purpose; The ancient Diuines tooke the word Sacrament, as we may perceiue, in a fourefold manner.
Well then, to come unto the purpose; The ancient Divines took the word Sacrament, as we may perceive, in a fourfold manner.
uh-av av, pc-acp vvi p-acp dt n1; dt j n2-jn vvd dt n1 n1, c-acp pns12 vmb vvi, p-acp dt j n1.
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Sometime they tooke it for the whole action, that is, the whole ministery of the Elements:
Sometime they took it for the Whole actium, that is, the Whole Ministry of the Elements:
av pns32 vvd pn31 p-acp dt j-jn n1, cst vbz, dt j-jn n1 pp-f dt n2:
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sometime they tooke it not for the whole action, but for the outward things that are vsed in the action of Baptisme and of the Supper;
sometime they took it not for the Whole actium, but for the outward things that Are used in the actium of Baptism and of the Supper;
av pns32 vvd pn31 xx p-acp dt j-jn n1, cc-acp p-acp dt j n2 cst vbr vvn p-acp dt n1 pp-f n1 cc pp-f dt n1;
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as they tooke it for the water and sprinkling of it, for the Bread and Wine, breaking, distributing, and eating thereof.
as they took it for the water and sprinkling of it, for the Bred and Wine, breaking, distributing, and eating thereof.
c-acp pns32 vvd pn31 p-acp dt n1 cc vvg pp-f pn31, p-acp dt n1 cc n1, vvg, vvg, cc vvg av.
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Thirdly againe they tooke it not for the whole outward things that are vsed in the action,
Thirdly again they took it not for the Whole outward things that Are used in the actium,
ord av pns32 vvd pn31 xx p-acp dt j-jn j n2 cst vbr vvn p-acp dt n1,
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but onely for the materiall and earthly things, the Elements: as for Bread and Wine in the Supper, and water in Baptisme.
but only for the material and earthly things, the Elements: as for Bred and Wine in the Supper, and water in Baptism.
cc-acp av-j c-acp dt j-jn cc j n2, dt n2: c-acp p-acp n1 cc n1 p-acp dt n1, cc n1 p-acp n1.
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And after this sort, saith Augustine, the wicked eate the body of our Lord, concerning the Sacrament onely, that is, concerning the Elements only.
And After this sort, Says Augustine, the wicked eat the body of our Lord, Concerning the Sacrament only, that is, Concerning the Elements only.
cc p-acp d n1, vvz np1, dt j vvi dt n1 pp-f po12 n1, vvg dt n1 av-j, cst vbz, vvg dt n2 av-j.
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Last of all, they tooke it not only for the Elements, but for the things signified by the Elements.
Last of all, they took it not only for the Elements, but for the things signified by the Elements.
ord pp-f d, pns32 vvd pn31 xx av-j p-acp dt n2, cc-acp p-acp dt n2 vvn p-acp dt n2.
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And after this manner Irenaeus saith, that a Sacrament standeth of two things: the one earthly, the other heauenly.
And After this manner Irnaeus Says, that a Sacrament Stands of two things: the one earthly, the other heavenly.
cc p-acp d n1 np1 vvz, cst dt n1 vvz pp-f crd n2: dt crd j, dt j-jn j.
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The ancient Diuines then taking the word after these sorts, no question, all these wayes they tooke it rightly.
The ancient Divines then taking the word After these sorts, no question, all these ways they took it rightly.
dt j n2-jn av vvg dt n1 p-acp d n2, dx n1, d d n2 pns32 vvd pn31 av-jn.
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But leauing the ambiguity of the word, I take the word Sacrament, as it is taken and vsed this day in the Church of God,
But leaving the ambiguity of the word, I take the word Sacrament, as it is taken and used this day in the Church of God,
p-acp vvg dt n1 pp-f dt n1, pns11 vvb dt n1 n1, c-acp pn31 vbz vvn cc vvn d n1 p-acp dt n1 pp-f np1,
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for a holy Signe & Seale that is annexed to ye preached word of God, to seale vp & confirme the truth contained in the same word:
for a holy Signen & Seal that is annexed to you preached word of God, to seal up & confirm the truth contained in the same word:
p-acp dt j n1 cc n1 cst vbz vvn p-acp pn22 vvd n1 pp-f np1, pc-acp vvi a-acp cc vvi dt n1 vvn p-acp dt d n1:
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so that I call not the seale separated from the word, a Sacrament.
so that I call not the seal separated from the word, a Sacrament.
av cst pns11 vvb xx dt n1 vvn p-acp dt n1, dt n1.
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For as there can not be a seale but that which is the seale of an euidence,
For as there can not be a seal but that which is the seal of an evidence,
p-acp a-acp pc-acp vmb xx vbi dt n1 cc-acp cst r-crq vbz dt n1 pp-f dt n1,
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and if the seale be separated from the euidence, it is not a seale, but looke what it is by nature, it is no more:
and if the seal be separated from the evidence, it is not a seal, but look what it is by nature, it is no more:
cc cs dt n1 vbb vvn p-acp dt n1, pn31 vbz xx dt n1, cc-acp vvb r-crq pn31 vbz p-acp n1, pn31 vbz av-dx av-dc:
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So there cannot be a Sacrament, except it be annexed to the euidence of the word;
So there cannot be a Sacrament, except it be annexed to the evidence of the word;
av pc-acp vmbx vbi dt n1, c-acp pn31 vbb vvn p-acp dt n1 pp-f dt n1;
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but looke what the Sacrament was by nature, it is no more.
but look what the Sacrament was by nature, it is no more.
cc-acp vvb r-crq dt n1 vbds p-acp n1, pn31 vbz av-dx av-dc.
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Was it a common peece of bread? It remaines common bread, except it be ioyned to the euidence of the word.
Was it a Common piece of bred? It remains Common bred, except it be joined to the evidence of the word.
vbds pn31 dt j n1 pp-f n1? pn31 vvz j n1, c-acp pn31 vbb vvn p-acp dt n1 pp-f dt n1.
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Therefore the word onely cannot be a Sacrament, nor the element only, cannot be a Sacrament;
Therefore the word only cannot be a Sacrament, nor the element only, cannot be a Sacrament;
av dt n1 j vmbx vbi dt n1, ccx dt n1 av-j, vmbx vbi dt n1;
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but the word and element coniunctly, must make a Sacrament.
but the word and element conjunctly, must make a Sacrament.
cc-acp dt n1 cc n1 av-j, vmb vvi dt n1.
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And so Augustine said well, Let the word come to the element, and so ye shall haue a Sacrament.
And so Augustine said well, Let the word come to the element, and so you shall have a Sacrament.
cc av np1 vvd av, vvb dt n1 vvb p-acp dt n1, cc av pn22 vmb vhi dt n1.
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So then the word must come to the element:
So then the word must come to the element:
av av dt n1 vmb vvi p-acp dt n1:
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that is, the word preached distinctly, and all the parts of it opened vp, must goe before the hanging to of the Sacracrament;
that is, the word preached distinctly, and all the parts of it opened up, must go before the hanging to of the Sacrament;
cst vbz, dt n1 vvd av-j, cc d dt n2 pp-f pn31 vvd a-acp, vmb vvi p-acp dt n-vvg p-acp pp-f dt n1;
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and the Sacrament as a seale must follow, and so be receiued accordingly.
and the Sacrament as a seal must follow, and so be received accordingly.
cc dt n1 p-acp dt n1 vmb vvi, cc av vbi vvn av-vvg.
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Then I call a Sacrament, the word and seale coniunctly, the one hung to the other.
Then I call a Sacrament, the word and seal conjunctly, the one hung to the other.
av pns11 vvb dt n1, dt n1 cc n1 av-j, dt pi vvd p-acp dt n-jn.
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It is without all controuersie, and there is no doubt in it, that all Sacraments are signes:
It is without all controversy, and there is no doubt in it, that all Sacraments Are Signs:
pn31 vbz p-acp d n1, cc pc-acp vbz dx n1 p-acp pn31, cst d n2 vbr n2:
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Now if a Sacrament be a signe, as the signe is in a relation in that Category, (for so we must speake it:) so the Sacrament must be placed in that same Categorie of relation.
Now if a Sacrament be a Signen, as the Signen is in a Relation in that Category, (for so we must speak it:) so the Sacrament must be placed in that same Categorie of Relation.
av cs dt n1 vbb dt n1, c-acp dt n1 vbz p-acp dt n1 p-acp d np1, (c-acp av pns12 vmb vvi pn31:) av dt n1 vmb vbi vvn p-acp d d np1 pp-f n1.
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Now euery relation againe must stand, of force, betwixt two things; for one thing cannot be the correlatiue of it selfe:
Now every Relation again must stand, of force, betwixt two things; for one thing cannot be the correlative of it self:
av d n1 av vmb vvi, pp-f n1, p-acp crd n2; p-acp crd n1 vmbx vbi dt j pp-f pn31 n1:
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but in a lawfull relation, of force there must be two things, which two haue euer a mutuall respect the one to the other:
but in a lawful Relation, of force there must be two things, which two have ever a mutual respect the one to the other:
cc-acp p-acp dt j n1, pp-f n1 a-acp vmb vbi crd n2, r-crq crd vhb av dt j n1 dt crd p-acp dt n-jn:
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therefore in euery Sacrament that hath a relation, there must be two things which two haue euer a mutuall respect the one to the other.
Therefore in every Sacrament that hath a Relation, there must be two things which two have ever a mutual respect the one to the other.
av p-acp d n1 cst vhz dt n1, pc-acp vmb vbi crd n2 r-crq crd vhb av dt j n1 dt crd p-acp dt n-jn.
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Take away one of these two things from the Sacrament, ye lose the relation; and losing the relation, ye lose the Sacrament.
Take away one of these two things from the Sacrament, you loose the Relation; and losing the Relation, you loose the Sacrament.
vvb av crd pp-f d crd n2 p-acp dt n1, pn22 vvb dt n1; cc vvg dt n1, pn22 vvb dt n1.
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Confound any of these two with the other, make either a confusion or permixtion of them, ye lose the relation:
Confound any of these two with the other, make either a confusion or permixtion of them, you loose the Relation:
vvb d pp-f d crd p-acp dt n-jn, vvb d dt n1 cc n1 pp-f pno32, pn22 vvb dt n1:
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and losing the relation, ye lose the Sacrament.
and losing the Relation, you loose the Sacrament.
cc vvg dt n1, pn22 vvb dt n1.
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Turne ouer the one into the other, so that the substance of the one starts vp, and vanisheth in the other;
Turn over the one into the other, so that the substance of the one starts up, and Vanishes in the other;
vvb a-acp dt crd p-acp dt n-jn, av cst dt n1 pp-f dt crd n2 a-acp, cc vvz p-acp dt j-jn;
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ye lose the relation, and so ye lose the Sacrament. Then as in euery Sacrament there is a relation;
you loose the Relation, and so you loose the Sacrament. Then as in every Sacrament there is a Relation;
pn22 vvb dt n1, cc av pn22 vvb dt n1. av c-acp p-acp d n1 a-acp vbz dt n1;
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so to keepe the relation, ye must euer keepe two things seuerally in the Sacrament.
so to keep the Relation, you must ever keep two things severally in the Sacrament.
av pc-acp vvi dt n1, pn22 vmb av vvi crd n2 av-j p-acp dt n1.
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Now for the better vnderstanding and consideration of these two diuerse things which are relatiue to others, we shall keepe this order by Gods grace.
Now for the better understanding and consideration of these two diverse things which Are relative to Others, we shall keep this order by God's grace.
av p-acp dt jc n1 cc n1 pp-f d crd j n2 r-crq vbr j p-acp n2-jn, pns12 vmb vvi d n1 p-acp ng1 n1.
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First I will let you see what is meant by a signe in the Sacrament. Next I will let you vnderstand what is meant by the thing signified.
First I will let you see what is meant by a Signen in the Sacrament. Next I will let you understand what is meant by the thing signified.
ord pns11 vmb vvi pn22 vvb r-crq vbz vvn p-acp dt n1 p-acp dt n1. ord pns11 vmb vvi pn22 vvb r-crq vbz vvn p-acp dt n1 vvd.
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Thirdly, how they two are coupled, by what power and vertue they are conioyned; and from whence this power and vertue floweth.
Thirdly, how they two Are coupled, by what power and virtue they Are conjoined; and from whence this power and virtue flows.
ord, c-crq pns32 crd vbr vvn, p-acp r-crq n1 cc n1 pns32 vbr vvn; cc p-acp c-crq d n1 cc n1 vvz.
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Fourthly, and last of all, I will let you vnderstand whether one and the selfesame instrument giueth the signe and the thing signified, or not;
Fourthly, and last of all, I will let you understand whither one and the selfsame Instrument gives the Signen and the thing signified, or not;
ord, cc ord pp-f d, pns11 vmb vvi pn22 vvb cs crd cc dt d n1 vvz dt n1 cc dt n1 vvd, cc xx;
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whether they be giuen in one action or two; whether they be offred to one instrument or two;
whither they be given in one actium or two; whither they be offered to one Instrument or two;
cs pns32 vbb vvn p-acp crd n1 cc crd; cs pns32 vbb vvn p-acp crd n1 cc crd;
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or if they be giuen after one manner or two, to both the instruments. Marke these diuersities;
or if they be given After one manner or two, to both the Instruments. Mark these diversities;
cc cs pns32 vbb vvn p-acp crd n1 cc crd, p-acp d dt n2. n1 d n2;
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the diuerse manner of the receiuing, the diuersitie of the instruments, & the diuersitie of the giuers:
the diverse manner of the receiving, the diversity of the Instruments, & the diversity of the givers:
dt j n1 pp-f dt n-vvg, dt n1 pp-f dt n2, cc dt n1 pp-f dt n2:
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and ye shall find little difficultie in the Sacrament.
and you shall find little difficulty in the Sacrament.
cc pn22 vmb vvi j n1 p-acp dt n1.
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Now to begin at the signes, seeing all Sacraments are signes, what call we the signes in the Sacrament? I call the signes in the Sacrament whatsoeuer I perceiue and take vp by my outward senses by mine eye especially. Now to begin At the Signs, seeing all Sacraments Are Signs, what call we the Signs in the Sacrament? I call the Signs in the Sacrament whatsoever I perceive and take up by my outward Senses by mine eye especially.
av pc-acp vvi p-acp dt n2, vvg d n2 vbr n2, r-crq vvb pns12 dt n2 p-acp dt n1? pns11 vvb dt n2 p-acp dt n1 r-crq pns11 vvb cc vvi a-acp p-acp po11 j n2 p-acp po11 n1 av-j.
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Now ye see in this Sacrament, there are two sorts of things subiect to the outward senses, and to the eye especially:
Now you see in this Sacrament, there Are two sorts of things Subject to the outward Senses, and to the eye especially:
av pn22 vvb p-acp d n1, pc-acp vbr crd n2 pp-f n2 j-jn p-acp dt j n2, cc p-acp dt n1 av-j:
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ye see the Elements of Bread and Wine are subiect to mine eye; therefore they must be signes.
you see the Elements of Bred and Wine Are Subject to mine eye; Therefore they must be Signs.
pn22 vvb dt n2 pp-f n1 cc n1 vbr j-jn p-acp po11 n1; av pns32 vmb vbi n2.
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Ye see againe, that the rites and ceremonies, whereby these Elements are distributed, broken, & giuen, are subiect to mine eye also.
You see again, that the Rites and ceremonies, whereby these Elements Are distributed, broken, & given, Are Subject to mine eye also.
pn22 vvb av, cst dt n2 cc n2, c-crq d n2 vbr vvn, vvn, cc vvn, vbr j-jn p-acp po11 n1 av.
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Then I must make two sorts of signes; one sort of the Bread and Wine, and we call them elementall:
Then I must make two sorts of Signs; one sort of the Bred and Wine, and we call them elemental:
cs pns11 vmb vvi crd n2 pp-f n2; crd n1 pp-f dt n1 cc n1, cc pns12 vvb pno32 j:
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another sort of the rites and ceremonies, whereby these are distributed, broken, and giuen; and we call them ceremoniall.
Another sort of the Rites and ceremonies, whereby these Are distributed, broken, and given; and we call them ceremonial.
j-jn n1 pp-f dt n2 cc n2, c-crq d vbr vvn, vvn, cc vvn; cc pns12 vvb pno32 j.
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Be not deceiued with the word Ceremonie; thinke not that I call the breaking of ye Bread, the eating of the Bread,
Be not deceived with the word Ceremony; think not that I call the breaking of the Bred, the eating of the Bred,
vbb xx vvn p-acp dt n1 n1; vvb xx cst pns11 vvb dt n-vvg pp-f dt n1, dt n-vvg pp-f dt n1,
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and drinking of the Wine, Ceremonies:
and drinking of the Wine, Ceremonies:
cc vvg pp-f dt n1, n2:
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thinke not that they are vaine, as yee vse that word Ceremonie for a vaine thing, which hath no grace nor profite following after it.
think not that they Are vain, as ye use that word Ceremony for a vain thing, which hath no grace nor profit following After it.
vvb xx cst pns32 vbr j, c-acp pn22 vvb d n1 n1 p-acp dt j n1, r-crq vhz dx n1 ccx vvb vvg p-acp pn31.
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No, although I call them Ceremonies, there is neuer a Ceremonie which Christ instituted in this Supper,
No, although I call them Ceremonies, there is never a Ceremony which christ instituted in this Supper,
uh-dx, cs pns11 vvb pno32 n2, pc-acp vbz av-x dt n1 r-crq np1 vvd p-acp d n1,
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but it is as essentiall as the Bread and Wine are, and ye cannot leaue one iotte of them,
but it is as essential as the Bred and Wine Are, and you cannot leave one jot of them,
cc-acp pn31 vbz a-acp j c-acp dt n1 cc n1 vbr, cc pn22 vmbx vvi crd n1 pp-f pno32,
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except ye peruert the whole institution:
except you pervert the Whole Institution:
c-acp pn22 vvi dt j-jn n1:
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for what euer Christ commanded to be done, what euer he spake or did in that whole action, it is essential and must be done;
for what ever christ commanded to be done, what ever he spoke or did in that Whole actium, it is essential and must be done;
p-acp r-crq av np1 vvd pc-acp vbi vdn, r-crq av pns31 vvd cc vdd p-acp d j-jn n1, pn31 vbz j cc vmb vbi vdn;
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& ye cannot leaue one iot thereof, but ye will peruert the whole action. The reason wherefore I call them signes is this:
& you cannot leave one jot thereof, but you will pervert the Whole actium. The reason Wherefore I call them Signs is this:
cc pn22 vmbx vvi crd n1 av, cc-acp pn22 vmb vvi dt j-jn n1. dt n1 c-crq pns11 vvb pno32 n2 vbz d:
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1177
I call them not signes by that reason that men commonly call them signes, because they signifie onely;
I call them not Signs by that reason that men commonly call them Signs, Because they signify only;
pns11 vvb pno32 xx n2 p-acp d n1 cst n2 av-j vvi pno32 n2, c-acp pns32 vvb av-j;
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as the Br••d signifies the bodie of Christ, & the Wine signifies the bloud of Christ:
as the Br••d signifies the body of christ, & the Wine signifies the blood of christ:
c-acp dt n1 vvz dt n1 pp-f np1, cc dt n1 vvz dt n1 pp-f np1:
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I call them not signes because they represent onely;
I call them not Signs Because they represent only;
pns11 vvb pno32 xx n2 c-acp pns32 vvi av-j;
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but I call them signes, because they haue the body & bloud of Christ conioyned with them.
but I call them Signs, Because they have the body & blood of christ conjoined with them.
cc-acp pns11 vvb pno32 n2, c-acp pns32 vhb dt n1 cc n1 pp-f np1 vvn p-acp pno32.
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Yea so truly is the bodie of Christ conioyned with that Bread, and the bloud of Christ conioyned with that Wine, that as soone as thou receiuest that Bread in thy mouth (if thou be a faithfull man or woman) so soone receiuest thou the bodie of Christ in thy soule, and that by faith:
Yea so truly is the body of christ conjoined with that Bred, and the blood of christ conjoined with that Wine, that as soon as thou receivest that Bred in thy Mouth (if thou be a faithful man or woman) so soon receivest thou the body of christ in thy soul, and that by faith:
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and as soone as thou receiuest that Wine in thy mouth, so soone thou receiuest the bloud of Christ in thy soule, and that by faith:
and as soon as thou receivest that Wine in thy Mouth, so soon thou receivest the blood of christ in thy soul, and that by faith:
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In respect of this exhibition chiefely, that they are instruments to deliuer and exhibite the things that they signifie,
In respect of this exhibition chiefly, that they Are Instruments to deliver and exhibit the things that they signify,
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and not in respect onely of their representation, are they called signes.
and not in respect only of their representation, Are they called Signs.
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For if they did nothing but represent or signifie a thing absent, then any picture or dead Image should be a Sacrament,
For if they did nothing but represent or signify a thing absent, then any picture or dead Image should be a Sacrament,
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for there is no picture, as the picture of the King, but at the sight of the picture the King will come in your minde,
for there is no picture, as the picture of the King, but At the sighed of the picture the King will come in your mind,
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and it will signifie vnto you that that is the Kings picture. So if the signe of the Sacrament did no further, all pictures should be Sacraments:
and it will signify unto you that that is the Kings picture. So if the Signen of the Sacrament did not further, all pictures should be Sacraments:
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but in respect that the Sacrament exhibites and deliuers the thing that it signifieth, to the soule and heart,
but in respect that the Sacrament exhibits and delivers the thing that it signifies, to the soul and heart,
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so soone as the signe is deliuered to the mouth, for this cause especially it is called a signe.
so soon as the Signen is Delivered to the Mouth, for this cause especially it is called a Signen.
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There is no picture of the King that will deliuer the King vnto you; there is no other image that will exhibite the thing whereof it is the image:
There is no picture of the King that will deliver the King unto you; there is no other image that will exhibit the thing whereof it is the image:
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therefore there is no image can be a Sacrament.
Therefore there is no image can be a Sacrament.
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Then in respect the Lord hath appointed the Sacraments as hands to deliuer and exhibite the thing signified,
Then in respect the Lord hath appointed the Sacraments as hands to deliver and exhibit the thing signified,
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for this deliuery and exhibition chiefly they are called signes.
for this delivery and exhibition chiefly they Are called Signs.
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As the word of the Gospell is a mightie and potent instrument to our euerlasting saluation:
As the word of the Gospel is a mighty and potent Instrument to our everlasting salvation:
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so the Sacrament is a potent instrument appointed by God to deliuer vs to Christ Iesus, to our euerlasting saluation.
so the Sacrament is a potent Instrument appointed by God to deliver us to christ Iesus, to our everlasting salvation.
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For this spirituall meate is dressed and giuen vp to vs in spirituall dishes: that is, in the ministerie of the word, and in the ministerie of the Sacraments.
For this spiritual meat is dressed and given up to us in spiritual Dishes: that is, in the Ministry of the word, and in the Ministry of the Sacraments.
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And suppose this ministerie be externall, yet the Lord is said to deliuer spirituall and heauenly things by these external things.
And suppose this Ministry be external, yet the Lord is said to deliver spiritual and heavenly things by these external things.
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Why? Because he hath appointed them as instruments whereby he will deliuer his owne Sonne vnto vs. For this is certaine, that none hath power to deliuer Christ Iesus vnto vs,
Why? Because he hath appointed them as Instruments whereby he will deliver his own Son unto us For this is certain, that none hath power to deliver christ Iesus unto us,
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except God and his holy Spirit:
except God and his holy Spirit:
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and therefore to speake properly, there is none can deliuer Christ but God by his owne Spirit:
and Therefore to speak properly, there is none can deliver christ but God by his own Spirit:
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he is deliuered by the ministerie of the holy Spirit;
he is Delivered by the Ministry of the holy Spirit;
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it is the holy Spirit that seales him vp in our hearts, & confirmes vs more and more in him:
it is the holy Spirit that Seals him up in our hearts, & confirms us more and more in him:
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as the Apostle giueth him this stile, 2. Cor. 1.22. To speake properly, there is none hath power to deliuer Christ but God the Father or himselfe.
as the Apostle gives him this style, 2. Cor. 1.22. To speak properly, there is none hath power to deliver christ but God the Father or himself.
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There is none hath power to deliuer the Mediator but his owne Spirit:
There is none hath power to deliver the Mediator but his own Spirit:
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yet it hath pleased God to vse some instruments and meanes, whereby he will deliuer Christ Iesus vnto vs. The meanes are these;
yet it hath pleased God to use Some Instruments and means, whereby he will deliver christ Iesus unto us The means Are these;
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the ministerie of the word, and the ministerie of the Sacraments;
the Ministry of the word, and the Ministry of the Sacraments;
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and in respect he vseth these as meanes to deliuer Christ, they are said to deliuer him.
and in respect he uses these as means to deliver christ, they Are said to deliver him.
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But here ye haue to distinguish betweene the principall efficient deliuerer, & the instrumentall efficient, which is the word & Sacramēts:
But Here you have to distinguish between the principal efficient deliverer, & the instrumental efficient, which is the word & Sacraments:
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keeping this distinction, both these are true; God by his word, & God by his Spirit, deliuereth Christ Iesus vnto you.
keeping this distinction, both these Are true; God by his word, & God by his Spirit, Delivereth christ Iesus unto you.
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Then I say, I call thē signes, because God hath made thē potent instruments to deliuer ye same thing which they signifie.
Then I say, I call them Signs, Because God hath made them potent Instruments to deliver you same thing which they signify.
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Now I go to the thing signified, and I call the thing signified by the signes in the Sacrament, that which Irenaeus that old Writer calleth the heauenly and spirituall thing: Now I go to the thing signified, and I call the thing signified by the Signs in the Sacrament, that which Irnaeus that old Writer calls the heavenly and spiritual thing:
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to wit, whole Christ with his whole gifts, benefites and graces, applied and giuen to my soule.
to wit, Whole christ with his Whole Gifts, benefits and graces, applied and given to my soul.
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Then I call not the thing signified by the signes of Bread and Wine, the benefits of Christ, the graces of Christ,
Then I call not the thing signified by the Signs of Bred and Wine, the benefits of christ, the graces of christ,
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or the vertue that floweth out of Christ onely:
or the virtue that flows out of christ only:
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but I call the thing signified together with the benefits and vertues flowing from him, the very substance of Christ himselfe, from which this vertue doth flow.
but I call the thing signified together with the benefits and Virtues flowing from him, the very substance of christ himself, from which this virtue does flow.
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The substance with the vertues, gifts and graces that flow from the substance, is the thing signified here.
The substance with the Virtues, Gifts and graces that flow from the substance, is the thing signified Here.
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As for the vertue and graces that flow from Christ, it is not possible that thou canst be partaker of the vertue that floweth from his substance,
As for the virtue and graces that flow from christ, it is not possible that thou Canst be partaker of the virtue that flows from his substance,
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except thou be first partaker of the substance it selfe.
except thou be First partaker of the substance it self.
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For how is it possible that I can be partaker of the iuyce that floweth out of any substance,
For how is it possible that I can be partaker of the juice that flows out of any substance,
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except I be partaker of the substance it selfe first?
except I be partaker of the substance it self First?
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Is it possible that my stomach can be refreshed with that meate, the substance whereof neuer came into my mouth? Is it possible my drought can be slackned with that drinke, that neuer passed downe my throat? Is it possible that I can sucke any vertue out of any thing,
Is it possible that my stomach can be refreshed with that meat, the substance whereof never Come into my Mouth? Is it possible my drought can be slackened with that drink, that never passed down my throat? Is it possible that I can suck any virtue out of any thing,
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except I get the substance first? So it is impossible that I can get the iuyce and vertue that floweth out of Christ,
except I get the substance First? So it is impossible that I can get the juice and virtue that flows out of christ,
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except I get the substance, that is, himselfe first.
except I get the substance, that is, himself First.
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So I call not the thing signified, the grace and vertue that floweth from Christ onely;
So I call not the thing signified, the grace and virtue that flows from christ only;
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nor Christ himselfe and his substance, without his vertue and graces onely;
nor christ himself and his substance, without his virtue and graces only;
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but ioyntly the substance with the graces, whole Christ, God and man, without separation of his natures, wi•hout distinguishing of his substance from his graces.
but jointly the substance with the graces, Whole christ, God and man, without separation of his nature's, wi•hout distinguishing of his substance from his graces.
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I call the thing signified by the signes in the Sacrament:
I call the thing signified by the Signs in the Sacrament:
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for why? if no more be signified by the Bread but the flesh and bodie of Christ onely,
for why? if no more be signified by the Bred but the Flesh and body of christ only,
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and no more be signified by the Wine but the bloud of Christ onely, thou canst not say, that the body of Christ is Christ;
and no more be signified by the Wine but the blood of christ only, thou Canst not say, that the body of christ is christ;
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it is but a part of Christ: thou canst not say, that the blood of Christ is whole Christ;
it is but a part of christ: thou Canst not say, that the blood of christ is Whole christ;
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it is but a part of him: and a peece of thy Sauiour saued thee not;
it is but a part of him: and a piece of thy Saviour saved thee not;
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a part of thy Sauiour wrought not the worke of thy saluation:
a part of thy Saviour wrought not the work of thy salvation:
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and so suppose thou get a peece of him in the Sacrament, that part will do thee no good.
and so suppose thou get a piece of him in the Sacrament, that part will do thee no good.
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To the end therefore that this Sacrament may nourish thee to life euerlasting, thou must get in it thy whole Sauiour, whole Christ God and man, with his whole graces and benefites, without separation of his substance from his graces,
To the end Therefore that this Sacrament may nourish thee to life everlasting, thou must get in it thy Whole Saviour, Whole christ God and man, with his Whole graces and benefits, without separation of his substance from his graces,
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or of the one nature from the other. And how get I him? Not by my mouth.
or of the one nature from the other. And how get I him? Not by my Mouth.
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It is a vaine thing to thinke that we will get God by our mouth: but we get him by faith.
It is a vain thing to think that we will get God by our Mouth: but we get him by faith.
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As he is a Spirit, so I eate him by faith and beliefe in my soule, not by the teeth of my mouth: that is a vaine thing.
As he is a Spirit, so I eat him by faith and belief in my soul, not by the teeth of my Mouth: that is a vain thing.
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Be it that thou mightest eate the flesh of Christ with thy teeth, this were a cruell manner of doing;
Be it that thou Mightest eat the Flesh of christ with thy teeth, this were a cruel manner of doing;
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yet thou maist not eate the God-head with thy teeth: this is a grosse fashion of speaking.
yet thou Mayest not eat the Godhead with thy teeth: this is a gross fashion of speaking.
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Then if euer ye get good of the Sacrament, ye must get whole Christ;
Then if ever you get good of the Sacrament, you must get Whole christ;
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and there is not any instrument whereby to lay hold on him but by faith onely:
and there is not any Instrument whereby to lay hold on him but by faith only:
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therefore come with a faithfull heart.
Therefore come with a faithful heart.
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O, but ye will aske me (and by appearance, the definition laid downe of the thing signified giueth a ground to it) If the flesh of Christ and the bloud of Christ be a part of the thing signified, how can I call his flesh a spirituall thing,
Oh, but you will ask me (and by appearance, the definition laid down of the thing signified gives a ground to it) If the Flesh of christ and the blood of christ be a part of the thing signified, how can I call his Flesh a spiritual thing,
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and Christ in respect of his flesh, a heauenly thing? Ye will not say that the substance of Christs flesh is spirituall,
and christ in respect of his Flesh, a heavenly thing? You will not say that the substance of Christ Flesh is spiritual,
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or that the substance of his bloud is spirituall; wherefore then call ye it an heauenly and spirituall thing? I will tell you.
or that the substance of his blood is spiritual; Wherefore then call you it an heavenly and spiritual thing? I will tell you.
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The flesh of Christ is called a spirituall thing, and Christ is called spirituall in respect of his flesh:
The Flesh of christ is called a spiritual thing, and christ is called spiritual in respect of his Flesh:
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not that his flesh is become a Spirit; or that the substance of his flesh is become spirituall. not that his Flesh is become a Spirit; or that the substance of his Flesh is become spiritual.
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No it remaineth true flesh, and the substance of it is one, as it was in the wombe of the Virgin.
No it remains true Flesh, and the substance of it is one, as it was in the womb of the Virgae.
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His flesh is not called spiritual in respect it is glorified in the heauens at the right hand of the Father; be not deceiued with that:
His Flesh is not called spiritual in respect it is glorified in the heavens At the right hand of the Father; be not deceived with that:
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for suppose it be glorified, yet it remaineth true flesh, that same very flesh which he tooke out of the wombe of the blessed Virgine.
for suppose it be glorified, yet it remains true Flesh, that same very Flesh which he took out of the womb of the blessed Virgae.
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Neither is it spirituall, because thou seest it not in the Supper; if thou wert where it is thou mightest see it:
Neither is it spiritual, Because thou See it not in the Supper; if thou Wertenberg where it is thou Mightest see it:
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but it is called spirituall in respect of the spirituall ends whereunto it serueth to my body and soule,
but it is called spiritual in respect of the spiritual ends whereunto it serveth to my body and soul,
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because the flesh and bloud of Christ serueth to nourish me, not to a temporall but to a spirituall and heauenly life.
Because the Flesh and blood of christ serveth to nourish me, not to a temporal but to a spiritual and heavenly life.
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Now in respect this flesh is a spirituall foode seruing me to a spirituall life, for this cause it is called a spirituall thing:
Now in respect this Flesh is a spiritual food serving me to a spiritual life, for this cause it is called a spiritual thing:
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if it nourish me as the flesh of beasts doth, but to a temporall life, it shoud be called but a temporall thing:
if it nourish me as the Flesh of beasts does, but to a temporal life, it should be called but a temporal thing:
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but in respect it nourisheth my soule, not to an ear•hly and temporall life, but to an heauenly, celestiall, and spirituall end;
but in respect it Nourishes my soul, not to an ear•hly and temporal life, but to an heavenly, celestial, and spiritual end;
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in respect of this end, the fl•sh of Christ, and Christ in respect of his flesh, is called the spirituall thing •n the Sacrament.
in respect of this end, the fl•sh of christ, and christ in respect of his Flesh, is called the spiritual thing •n the Sacrament.
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It is called also the spirituall thing in the Sacrament, in respect of the spirituall instrument whereby it is receiued.
It is called also the spiritual thing in the Sacrament, in respect of the spiritual Instrument whereby it is received.
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The instrument whereby the flesh of Christ is receiued, is not a corporall instrument;
The Instrument whereby the Flesh of christ is received, is not a corporal Instrument;
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is not the teeth and mouth of the bodie, but it is spirituall, it is the mouth of the soule which is faith:
is not the teeth and Mouth of the body, but it is spiritual, it is the Mouth of the soul which is faith:
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and in respect the instrument is spirituall, therefore Christ who is receiued, is also called spirituall.
and in respect the Instrument is spiritual, Therefore christ who is received, is also called spiritual.
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In respect also that the manner of receiuing is heauenly, spirituall, and an internall manner; not a naturall, nor externall manner:
In respect also that the manner of receiving is heavenly, spiritual, and an internal manner; not a natural, nor external manner:
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in respect that the flesh of Christ which is giuen in the Sacrament, is receiued by a spirituall and secret manner, which is not seene to the eyes of men;
in respect that the Flesh of christ which is given in the Sacrament, is received by a spiritual and secret manner, which is not seen to the eyes of men;
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In all these respects I call Christ Iesus the heauenly and spirituall thing, which is signified by the signes in the Sacrament.
In all these respects I call christ Iesus the heavenly and spiritual thing, which is signified by the Signs in the Sacrament.
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Now I say in the end, the thing signified must be applied to vs. What auaileth it me to see my medicine in a box, standing in an Apothecaries shop? what can it worke toward me,
Now I say in the end, the thing signified must be applied to us What avails it me to see my medicine in a box, standing in an Apothecaries shop? what can it work towards me,
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if it be not applied? What auaileth it me to see my saluation afarre of,
if it be not applied? What avails it me to see my salvation afar of,
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if it be not applied to me? Therfore it is not enough for vs to see Christ,
if it be not applied to me? Therefore it is not enough for us to see christ,
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but he must be giuen vs, or else he cannot worke health and saluation in vs. And as this saluation is giuen vs, we must haue a mouth to take it.
but he must be given us, or Else he cannot work health and salvation in us And as this salvation is given us, we must have a Mouth to take it.
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What auaileth it me to see meate before me, except I haue a mouth to take it? So the thing signified in the Sacrament, must be giuen vs by God, by the three persons of the Trinity one God, by Christ Iesus, who must giue himselfe:
What avails it me to see meat before me, except I have a Mouth to take it? So the thing signified in the Sacrament, must be given us by God, by the three Persons of the Trinity one God, by christ Iesus, who must give himself:
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and as he giues himselfe, so we must haue a mouth to take him.
and as he gives himself, so we must have a Mouth to take him.
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Suppose he present and offer himselfe, yet he can profite and auaile none but them who haue a mouth to receiue him.
Suppose he present and offer himself, yet he can profit and avail none but them who have a Mouth to receive him.
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Then ye see what I call the thing signified: whole Christ, applyed to vs, and receiued by vs:
Then you see what I call the thing signified: Whole christ, applied to us, and received by us:
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whole Christ, God and man, without separation of his natures, without distinguishing of his substance from his graces, all applyed to vs. Then I say seeing we come to the Sacrament to be fed by his flesh,
Whole christ, God and man, without separation of his nature's, without distinguishing of his substance from his graces, all applied to us Then I say seeing we come to the Sacrament to be fed by his Flesh,
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and refreshed by his bloud, to be fed to an heauenly and spirituall life:
and refreshed by his blood, to be fed to an heavenly and spiritual life:
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and seeing there is no profite to be had at this Table without some kinde of preparation;
and seeing there is no profit to be had At this Table without Some kind of preparation;
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therefore let no man prease to come to this Table, except in some measure he be prepared.
Therefore let no man press to come to this Table, except in Some measure he be prepared.
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Some will be prepared in a greater measure then others;
some will be prepared in a greater measure then Others;
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alwayes let no man presume to go to it, except in some measure his heart be sanctified:
always let no man presume to go to it, except in Some measure his heart be sanctified:
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therefore my exhortation concerning the way, whereby euery one of you ought to prepare your selues that ye may fit you the better to this Table, is this;
Therefore my exhortation Concerning the Way, whereby every one of you ought to prepare your selves that you may fit you the better to this Table, is this;
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There is not one of you that cometh to the Table of the Lord, that may bring before the Lord his integrity, iustice, and vprightnes:
There is not one of you that comes to the Table of the Lord, that may bring before the Lord his integrity, Justice, and uprightness:
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but whosoeuer goeth to the Table of the Lord, he ought to go with the acknowledging and confession of his misery:
but whosoever Goes to the Table of the Lord, he ought to go with the acknowledging and Confessi of his misery:
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he ought to go with a sorrowfull heart, for the sinnes wherein he hath offended God;
he ought to go with a sorrowful heart, for the Sins wherein he hath offended God;
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he ought to go with a hatred of those sinnes. Not to protest that he is holy, iust and vpright:
he ought to go with a hatred of those Sins. Not to protest that he is holy, just and upright:
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but to protest, and confesse, that he is miserable, and of all creatures the most miserable:
but to protest, and confess, that he is miserable, and of all creatures the most miserable:
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and therefore he goeth to that Table, to get support for his misery, to obtaine mercy at the throne of Grace:
and Therefore he Goes to that Table, to get support for his misery, to obtain mercy At the throne of Grace:
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to get remission and forgiuenesse of sinnes;
to get remission and forgiveness of Sins;
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to get the gift of repentance, that more and more he may study to liue vprightly, holily and soberly in all time to come.
to get the gift of Repentance, that more and more he may study to live uprightly, holily and soberly in all time to come.
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Therefore except ye haue entred into this course, and haue a purpose to continue in this course, to amend your life past, to repent you of your sinnes,
Therefore except you have entered into this course, and have a purpose to continue in this course, to amend your life past, to Repent you of your Sins,
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and by the grace of God to liue more vprightly and soberly then ye haue done;
and by the grace of God to live more uprightly and soberly then you have done;
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for Gods cause go not to the Table.
for God's cause go not to the Table.
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For where there is not a purpose to do well and to repent, of necessity there must be a purpose to do il:
For where there is not a purpose to do well and to Repent, of necessity there must be a purpose to do ill:
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and whosouer cometh to that Table with a purpose to do ill, and without a purpose to repent, he cometh to mock Christ, to scorne him to his face,
and whosouer comes to that Table with a purpose to do ill, and without a purpose to Repent, he comes to mock christ, to scorn him to his face,
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and to eate his owne present condemnation.
and to eat his own present condemnation.
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So let no man come to that Table, that hath not in his heart a purpose to do better, that hath not a heart to sorrow for his sinnes past,
So let no man come to that Table, that hath not in his heart a purpose to do better, that hath not a heart to sorrow for his Sins past,
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and thinketh not his former folly and madnesse ouer-great: Let no man come to that Table without this, vnder the paine of condemnation.
and Thinketh not his former folly and madness overgreat: Let no man come to that Table without this, under the pain of condemnation.
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But if ye haue in your heart a purpose to do better, suppose your former life hath bene dissolute and loose;
But if you have in your heart a purpose to do better, suppose your former life hath be dissolute and lose;
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yet if ye be touched in your hearts with any feeling or remorse of your life past, go not from the Table,
yet if you be touched in your hearts with any feeling or remorse of your life past, go not from the Table,
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but come with a prostation of your misery and wretchednesse, and come with a heart to get grace.
but come with a prostation of your misery and wretchedness, and come with a heart to get grace.
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If with a dissolute life (I meane not of open slanders) thou haue also a purpose not to amend,
If with a dissolute life (I mean not of open slanders) thou have also a purpose not to amend,
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but to do worse, for Gods sake abstaine. Thus far of the thing signified. Vnto this generall consideration, there remaineth these things yet to be made plaine vnto you:
but to do Worse, for God's sake abstain. Thus Far of the thing signified. Unto this general consideration, there remains these things yet to be made plain unto you:
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First how the signes and the thing signified are coupled together, and how they are conioyned.
First how the Signs and the thing signified Are coupled together, and how they Are conjoined.
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Next it resteth to be told you, how the signe is deliuered, and how the thing signified is deliuered,
Next it rests to be told you, how the Signen is Delivered, and how the thing signified is Delivered,
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and how both are receiued as they are deliuered.
and how both Are received as they Are Delivered.
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This being done, I shall speake briefly of the other part of the Sacrament, which is the word.
This being done, I shall speak briefly of the other part of the Sacrament, which is the word.
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And last of all, I shall let you see what sort of faults they are that peruert the Sacrament,
And last of all, I shall let you see what sort of Faults they Are that pervert the Sacrament,
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and make it of no effect.
and make it of no Effect.
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And if time shall serue, I shall enter in particular to this Sacrament which we haue in hand. Then to come backe againe;
And if time shall serve, I shall enter in particular to this Sacrament which we have in hand. Then to come back again;
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In the third place it is to be considered, how the signe and the thing signified, are coupled:
In the third place it is to be considered, how the Signen and the thing signified, Are coupled:
p-acp dt ord n1 pn31 vbz pc-acp vbi vvn, c-crq dt n1 cc dt n1 vvd, vbr vvn:
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For about this coniunction all the debate stands;
For about this conjunction all the debate Stands;
c-acp p-acp d n1 d dt n1 vvz;
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all the strifes that we haue with them that vary from the straight truth, stand about the matter of this coniunction.
all the strifes that we have with them that vary from the straight truth, stand about the matter of this conjunction.
d dt n2 cst pns12 vhb p-acp pno32 cst vvb p-acp dt j n1, vvb p-acp dt n1 pp-f d n1.
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Some will haue them conioyned one way, and some after another way;
some will have them conjoined one Way, and Some After Another Way;
d vmb vhi pno32 vvn crd n1, cc d p-acp j-jn n1;
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and men striue very bitterly about this matter, and continue so in strife, that through the bitternesse of contention they lose the truth:
and men strive very bitterly about this matter, and continue so in strife, that through the bitterness of contention they loose the truth:
cc n2 vvb av av-j p-acp d n1, cc vvi av p-acp n1, cst p-acp dt n1 pp-f n1 pns32 vvb dt n1:
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for when the heate of contention ariseth, and especially in disputation, they take no heed to the truth but to the victory.
for when the heat of contention arises, and especially in disputation, they take no heed to the truth but to the victory.
c-acp c-crq dt n1 pp-f n1 vvz, cc av-j p-acp n1, pns32 vvb dx n1 p-acp dt n1 cc-acp p-acp dt n1.
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If they may be victorious, and it were but by a multitude of words, they regard not, suppose they lose the truth.
If they may be victorious, and it were but by a multitude of words, they regard not, suppose they loose the truth.
cs pns32 vmb vbi j, cc pn31 vbdr cc-acp p-acp dt n1 pp-f n2, pns32 vvb xx, vvb pns32 vvb dt n1.
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Reade their works and bookes about this coniunction, & you wil craue rather conscience then knowledge:
Reade their works and books about this conjunction, & you will crave rather conscience then knowledge:
np1 po32 n2 cc n2 p-acp d n1, cc pn22 vmb vvi av n1 cs n1:
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yea if they had the quarter of conscience, that they haue of knowledge, no question this controuersie might be easily taken vp:
yea if they had the quarter of conscience, that they have of knowledge, no question this controversy might be Easily taken up:
uh cs pns32 vhd dt n1 pp-f n1, cst pns32 vhb pp-f n1, dx n1 d n1 vmd vbi av-j vvn a-acp:
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but men lacking conscience, and hauing knowledge, an euill conscience peruerts the knowledge, and drawes them to an euill end.
but men lacking conscience, and having knowledge, an evil conscience perverts the knowledge, and draws them to an evil end.
cc-acp n2 vvg n1, cc vhg n1, dt j-jn n1 vvz dt n1, cc vvz pno32 p-acp dt j-jn n1.
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To tell you now how these two are conioyned, it will be far easier for me,
To tell you now how these two Are conjoined, it will be Far Easier for me,
pc-acp vvi pn22 av c-crq d crd vbr vvn, pn31 vmb vbi av-j av-jc p-acp pno11,
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and better for you to vnderstand to tell you first how they are conioyned:
and better for you to understand to tell you First how they Are conjoined:
cc jc p-acp pn22 pc-acp vvi pc-acp vvi pn22 ord c-crq pns32 vbr vvn:
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for I shall make it very cleare vnto you, by letting you see how they are not conioyned:
for I shall make it very clear unto you, by letting you see how they Are not conjoined:
c-acp pns11 vmb vvi pn31 av j p-acp pn22, p-acp vvg pn22 vvb c-crq pns32 vbr xx vvn:
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but it is not possible to make it so cleare by telling you the manner how they are conioyned.
but it is not possible to make it so clear by telling you the manner how they Are conjoined.
cc-acp pn31 vbz xx j pc-acp vvi pn31 av j p-acp vvg pn22 dt n1 c-crq pns32 vbr vvn.
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Ye may perceiue clearely by your eyes, that the signe and the thing signified are not locally conioyned:
You may perceive clearly by your eyes, that the Signen and the thing signified Are not locally conjoined:
pn22 vmb vvi av-j p-acp po22 n2, cst dt n1 cc dt n1 vvn vbr xx av-j vvn:
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that is, they are not both in one place.
that is, they Are not both in one place.
cst vbz, pns32 vbr xx d p-acp crd n1.
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Ye may perceiue also by your outward senses, that the bodie of Christ which is the thing signified,
You may perceive also by your outward Senses, that the body of christ which is the thing signified,
pn22 vmb vvi av p-acp po22 j n2, cst dt n1 pp-f np1 r-crq vbz dt n1 vvd,
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and the signes, are not conioyned corporally, their bodies touch not each other.
and the Signs, Are not conjoined corporally, their bodies touch not each other.
cc dt n2, vbr xx vvn av-j, po32 n2 vvb xx d n-jn.
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You may perceiue also they are not visibly conioyned, they are not both subiect to the outward eye.
You may perceive also they Are not visibly conjoined, they Are not both Subject to the outward eye.
pn22 vmb vvi av pns32 vbr xx av-j vvn, pns32 vbr xx d n-jn p-acp dt j n1.
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So it is easie to let you see how they are not conioyned.
So it is easy to let you see how they Are not conjoined.
av pn31 vbz j pc-acp vvi pn22 vvb c-crq pns32 vbr xx vvn.
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For if the signe and the thing signified were visibly and corporally conioyned, what need were there for vs to haue a signe? Wherefore should the signe in the Sacrament serue vs? Is not the signe in the Sacrament appointed to leade me to Christ? is not the signe appointed to point out Christ vnto me? If I saw him present by mine owne eye,
For if the Signen and the thing signified were visibly and corporally conjoined, what need were there for us to have a Signen? Wherefore should the Signen in the Sacrament serve us? Is not the Signen in the Sacrament appointed to lead me to christ? is not the Signen appointed to point out christ unto me? If I saw him present by mine own eye,
p-acp cs dt n1 cc dt n1 vvn vbdr av-j cc av-j vvn, r-crq n1 vbdr a-acp p-acp pno12 pc-acp vhi dt n1? q-crq vmd dt n1 p-acp dt n1 vvb pno12? vbz xx dt n1 p-acp dt n1 vvd pc-acp vvi pno11 p-acp np1? vbz xx dt n1 vvd pc-acp vvi av np1 p-acp pno11? cs pns11 vvd pno31 vvi p-acp po11 d n1,
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as I do the Bread, what need had I of the Bread? Therefore ye may see clearely, that there is no such thing as a corporall, naturall,
as I do the Bred, what need had I of the Bred? Therefore you may see clearly, that there is no such thing as a corporal, natural,
c-acp pns11 vdb dt n1, r-crq n1 vhd pns11 pp-f dt n1? av pn22 vmb vvi av-j, cst pc-acp vbz dx d n1 p-acp dt j, j,
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or any such like physicall coniunction betweene the signe & the thing signified. So I say, it is easie to let you see how they are not conioyned.
or any such like physical conjunction between the Signen & the thing signified. So I say, it is easy to let you see how they Are not conjoined.
cc d d j j n1 p-acp dt n1 cc dt n1 vvd. av pns11 vvb, pn31 vbz j pc-acp vvi pn22 vvb c-crq pns32 vbr xx vvn.
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Now let vs see how they are conioyned.
Now let us see how they Are conjoined.
av vvb pno12 vvi c-crq pns32 vbr vvn.
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We cannot craue here any other sort of coniunction then may stand & agree with the nature of the Sacrament:
We cannot crave Here any other sort of conjunction then may stand & agree with the nature of the Sacrament:
pns12 vmbx vvi av d j-jn n1 pp-f n1 av vmb vvi cc vvi p-acp dt n1 pp-f dt n1:
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for nothing can be conioyned with another after any other sort then the nature of it will suffer;
for nothing can be conjoined with Another After any other sort then the nature of it will suffer;
c-acp pix vmb vbi vvn p-acp j-jn c-acp d j-jn n1 av dt n1 pp-f pn31 vmb vvi;
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therefore there cannot be here any other sort of coniunction then the nature of the Sacrament will suffer.
Therefore there cannot be Here any other sort of conjunction then the nature of the Sacrament will suffer.
av a-acp vmbx vbi av d j-jn n1 pp-f n1 cs dt n1 pp-f dt n1 vmb vvi.
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Now the nature of the Sacrament will suffer a Sacramentall coniunction. O but that is hard yet, ye are neuer the better for this;
Now the nature of the Sacrament will suffer a Sacramental conjunction. O but that is hard yet, you Are never the better for this;
av dt n1 pp-f dt n1 vmb vvi dt j n1. sy p-acp d vbz j av, pn22 vbr av dt jc p-acp d;
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but I shall make it cleare by Gods grace. Ye know euery Sacrament is a mysterie;
but I shall make it clear by God's grace. You know every Sacrament is a mystery;
cc-acp pns11 vmb vvi pn31 j p-acp npg1 n1. pn22 vvb d n1 vbz dt n1;
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there is not a Sacrament but it containes a high and diuine mysterie. In respect then that a Sacrament is a mystery, it followeth, that a mysticall secret,
there is not a Sacrament but it contains a high and divine mystery. In respect then that a Sacrament is a mystery, it follows, that a mystical secret,
pc-acp vbz xx dt n1 p-acp pn31 vvz dt j cc j-jn n1. p-acp n1 av cst dt n1 vbz dt n1, pn31 vvz, cst dt j n-jn,
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and a spirituall coniuction agreeth well with the nature of the Sacrament.
and a spiritual conjunction agreeth well with the nature of the Sacrament.
cc dt j n1 vvz av p-acp dt n1 pp-f dt n1.
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As the coniunction betweene vs and Christ is full of mysterie, as the Apostle letteth you see, Eph. 5.32. that it is a mysticall and spirituall coniunction:
As the conjunction between us and christ is full of mystery, as the Apostle lets you see, Ephesians 5.32. that it is a mystical and spiritual conjunction:
p-acp dt n1 p-acp pno12 cc np1 vbz j pp-f n1, c-acp dt n1 vvz pn22 vvb, np1 crd. cst pn31 vbz dt j cc j n1:
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so no doubt the coniunction betweene the Sacrament and the thing signified in the Sacrament, must be of that same nature mysticall and spirituall.
so no doubt the conjunction between the Sacrament and the thing signified in the Sacrament, must be of that same nature mystical and spiritual.
av dx n1 dt n1 p-acp dt n1 cc dt n1 vvd p-acp dt n1, vmb vbi pp-f d d n1 j cc j.
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It is not possible to tell you by any ocular demonstration, how Christ and we are conioyned.
It is not possible to tell you by any ocular demonstration, how christ and we Are conjoined.
pn31 vbz xx j pc-acp vvi pn22 p-acp d j n1, c-crq np1 cc pns12 vbr vvn.
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But whosoeuer would vnderstand that coniunction, his mind must be enlightened with an heauenly eye; that as he hath an eye in his head to see corporall things:
But whosoever would understand that conjunction, his mind must be enlightened with an heavenly eye; that as he hath an eye in his head to see corporal things:
p-acp r-crq vmd vvi d n1, po31 n1 vmb vbi vvn p-acp dt j n1; cst c-acp pns31 vhz dt n1 p-acp po31 n1 pc-acp vvi j n2:
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so he must haue in his mind and heart an heauenly eye to see this mysticall coniunction;
so he must have in his mind and heart an heavenly eye to see this mystical conjunction;
av pns31 vmb vhi p-acp po31 n1 cc n1 dt j n1 pc-acp vvi d j n1;
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a heauenly eye to take vp this secret coniunction that is betwixt the Sonne of God and vs in the Sacrament.
a heavenly eye to take up this secret conjunction that is betwixt the Son of God and us in the Sacrament.
dt j n1 pc-acp vvi a-acp d j-jn n1 cst vbz p-acp dt n1 pp-f np1 cc pno12 p-acp dt n1.
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So I need not to insist any longer hereupon:
So I need not to insist any longer hereupon:
av pns11 vvb xx pc-acp vvi d av-jc av:
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except ye haue this heauenly illumination, ye can neuer vnderstand neither your owne coniunction with Christ,
except you have this heavenly illumination, you can never understand neither your own conjunction with christ,
c-acp pn22 vhb d j n1, pn22 vmb av-x vvi d po22 d n1 p-acp np1,
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nor yet the coniunction betweene the signe and the thing signified in the Sacrament. But I keepe my ground.
nor yet the conjunction between the Signen and the thing signified in the Sacrament. But I keep my ground.
ccx av dt n1 p-acp dt n1 cc dt n1 vvd p-acp dt n1. cc-acp pns11 vvb po11 n1.
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As the Sacrament is a mysterie;
As the Sacrament is a mystery;
p-acp dt n1 vbz dt n1;
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so the coniunction that is in the Sacrament, no doubt must be a mysticall, secret and spirituall coniunction.
so the conjunction that is in the Sacrament, no doubt must be a mystical, secret and spiritual conjunction.
av dt n1 cst vbz p-acp dt n1, dx n1 vmb vbi dt j, j-jn cc j n1.
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Besides this, I will let you see by a generall deduction, that in euery Sacrament are two things;
Beside this, I will let you see by a general deduction, that in every Sacrament Are two things;
p-acp d, pns11 vmb vvi pn22 vvb p-acp dt j n1, cst p-acp d n1 vbr crd n2;
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which two haue a relation and mutuall respect the one to the other: so that a relatiue coniunction agreeth well with the nature of the Sacrament.
which two have a Relation and mutual respect the one to the other: so that a relative conjunction agreeth well with the nature of the Sacrament.
r-crq crd vhb dt n1 cc j n1 dt crd p-acp dt n-jn: av cst dt j n1 vvz av p-acp dt n1 pp-f dt n1.
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Then wilt thou aske what kinde of coniunction it is? I answer, the coniunction that agreeth with nature:
Then wilt thou ask what kind of conjunction it is? I answer, the conjunction that agreeth with nature:
av vm2 pns21 vvi q-crq n1 pp-f n1 pn31 vbz? pns11 vvb, dt n1 cst vvz p-acp n1:
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to wit, a relatiue and a respectiue coniunction;
to wit, a relative and a respective conjunction;
p-acp n1, dt j cc dt j n1;
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such a coniunction wherein the signe hath a continuall respect to the thing signified, and the thing signified to the signe.
such a conjunction wherein the Signen hath a continual respect to the thing signified, and the thing signified to the Signen.
d dt n1 c-crq dt n1 vhz dt j n1 p-acp dt n1 vvd, cc dt n1 vvd p-acp dt n1.
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Then would you know in a word the kind of coniunction that is betweene the signe and the thing signified? I call it a secret and a mysticall coniunction, that standeth in a mutual relation betweene the signe and the thing signified.
Then would you know in a word the kind of conjunction that is between the Signen and the thing signified? I call it a secret and a mystical conjunction, that Stands in a mutual Relation between the Signen and the thing signified.
av vmd pn22 vvi p-acp dt n1 dt n1 pp-f n1 cst vbz p-acp dt n1 cc dt n1 vvn? pns11 vvb pn31 dt j-jn cc dt j n1, cst vvz p-acp dt j n1 p-acp dt n1 cc dt n1 vvd.
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There is another coniunction besides the coniunction that is betweene Christ and vs, that may make this coniunction betwixt the signe and the thing signified in the Sacrament more cleare:
There is Another conjunction beside the conjunction that is between christ and us, that may make this conjunction betwixt the Signen and the thing signified in the Sacrament more clear:
pc-acp vbz j-jn n1 p-acp dt n1 cst vbz p-acp np1 cc pno12, cst vmb vvi d n1 p-acp dt n1 cc dt n1 vvd p-acp dt n1 av-dc j:
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and this is the coniunction which is betweene the word which you heare, and the thing signified by the same word.
and this is the conjunction which is between the word which you hear, and the thing signified by the same word.
cc d vbz dt n1 r-crq vbz p-acp dt n1 r-crq pn22 vvb, cc dt n1 vvd p-acp dt d n1.
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Marke what sort of coniunction is betweene the word which you heare, and the thing signified which cometh into your mind;
Mark what sort of conjunction is between the word which you hear, and the thing signified which comes into your mind;
n1 r-crq n1 pp-f n1 vbz p-acp dt n1 r-crq pn22 vvb, cc dt n1 vvd r-crq vvz p-acp po22 n1;
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the like coniunction is betweene the signe that you see, and the thing signified in the Sacrament.
the like conjunction is between the Signen that you see, and the thing signified in the Sacrament.
dt j n1 vbz p-acp dt n1 cst pn22 vvb, cc dt n1 vvd p-acp dt n1.
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You may perceiue easily that there is a coniunction by the effect, although you cannot so well know the mann•r of coniunction.
You may perceive Easily that there is a conjunction by the Effect, although you cannot so well know the mann•r of conjunction.
pn22 vmb vvi av-j cst pc-acp vbz dt n1 p-acp dt n1, cs pn22 vmbx av av vvi dt n1 pp-f n1.
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And why? You heare not the word so soone spoken by me, but incontinent the (thing which my words wherof I speake, signifie) cometh into your mind.
And why? You hear not the word so soon spoken by me, but incontinent the (thing which my words whereof I speak, signify) comes into your mind.
cc q-crq? pn22 vvb xx dt n1 av av vvn p-acp pno11, cc-acp j dt (n1 r-crq po11 n2 c-crq pns11 vvb, vvi) vvz p-acp po22 n1.
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If I speake of things past, of things to come, or of things that are neuer so far absent, I can no sooner speake to you of them in this language,
If I speak of things past, of things to come, or of things that Are never so Far absent, I can no sooner speak to you of them in this language,
cs pns11 vvb pp-f n2 j, pp-f n2 pc-acp vvi, cc pp-f n2 cst vbr av av av-j j, pns11 vmb av-dx av-c vvi p-acp pn22 pp-f pno32 p-acp d n1,
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but presently ye thing signified cometh into your mind; no doubt because there is a coniunction betweene the word and the thing signified.
but presently the thing signified comes into your mind; no doubt Because there is a conjunction between the word and the thing signified.
cc-acp av-j dt n1 vvn vvz p-acp po22 n1; dx n1 c-acp pc-acp vbz dt n1 p-acp dt n1 cc dt n1 vvd.
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So euery one of you may easily perceiue that there is a coniunction betweene the word and the thing signified by the word. As for example:
So every one of you may Easily perceive that there is a conjunction between the word and the thing signified by the word. As for Exampl:
av d crd pp-f pn22 vmb av-j vvi cst pc-acp vbz dt n1 p-acp dt n1 cc dt n1 vvd p-acp dt n1. p-acp p-acp n1:
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suppose Paris be far distant from vs;
suppose paris be Far distant from us;
vvb np1 vbb av-j j p-acp pno12;
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yet if I speake of Paris, the word is no sooner spoken, but the Citie will come into your mind.
yet if I speak of paris, the word is no sooner spoken, but the city will come into your mind.
av cs pns11 vvb pp-f np1, dt n1 vbz av-dx av-c vvn, cc-acp dt n1 vmb vvi p-acp po22 n1.
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If I speake of the King, although he be farre distant from vs, the word is no sooner spoken but the thing signified will come into your mind.
If I speak of the King, although he be Far distant from us, the word is no sooner spoken but the thing signified will come into your mind.
cs pns11 vvb pp-f dt n1, cs pns31 vbb av-j j p-acp pno12, dt n1 vbz av-dx av-c vvn p-acp dt n1 vvn vmb vvi p-acp po22 n1.
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So this coming of the thing signified in the heart and mind, maketh it plaine vnto you, that there is a coniunction betweene the word and the thing signified by the word.
So this coming of the thing signified in the heart and mind, makes it plain unto you, that there is a conjunction between the word and the thing signified by the word.
av d n-vvg pp-f dt n1 vvd p-acp dt n1 cc n1, vvz pn31 j p-acp pn22, cst pc-acp vbz dt n1 p-acp dt n1 cc dt n1 vvd p-acp dt n1.
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To tell you of this sort of coniunction it is not so easie, because the thing signified is not present vnto the eye,
To tell you of this sort of conjunction it is not so easy, Because the thing signified is not present unto the eye,
pc-acp vvi pn22 pp-f d n1 pp-f n1 pn31 vbz xx av j, c-acp dt n1 vvn vbz xx j p-acp dt n1,
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as the word is to the eare.
as the word is to the ear.
c-acp dt n1 vbz p-acp dt n1.
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If euery thing signified were as present vnto your eye as the word is to the eare, it were easie to see the coniunction:
If every thing signified were as present unto your eye as the word is to the ear, it were easy to see the conjunction:
cs d n1 vvn vbdr p-acp j p-acp po22 n1 p-acp dt n1 vbz p-acp dt n1, pn31 vbdr j pc-acp vvi dt n1:
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but now seeing the coniunction is mysticall, secret, and spirituall, therefore it is hard to make you vnderstand it.
but now seeing the conjunction is mystical, secret, and spiritual, Therefore it is hard to make you understand it.
cc-acp av vvg dt n1 vbz j, j-jn, cc j, av pn31 vbz j pc-acp vvi pn22 vvb pn31.
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Euer obserue what coniunction is betweene the simple word & the thing signified by the word;
Ever observe what conjunction is between the simple word & the thing signified by the word;
av vvb r-crq n1 vbz p-acp dt j n1 cc dt n1 vvd p-acp dt n1;
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the same kind of coniunction is betweene the Sacrament & the thing signified by the Sacrament:
the same kind of conjunction is between the Sacrament & the thing signified by the Sacrament:
dt d n1 pp-f n1 vbz p-acp dt n1 cc dt n1 vvd p-acp dt n1:
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for the Sacrament is no other thing but a visible word.
for the Sacrament is no other thing but a visible word.
c-acp dt n1 vbz dx j-jn n1 p-acp dt j n1.
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I call it a visible word, why? Because it conueyeth the signification of it, by the eye to the mind;
I call it a visible word, why? Because it conveyeth the signification of it, by the eye to the mind;
pns11 vvb pn31 dt j n1, q-crq? p-acp pn31 vvz dt n1 pp-f pn31, p-acp dt n1 p-acp dt n1;
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as this is an audible word, because it conueyeth the signification of it by the eare to the mind.
as this is an audible word, Because it conveyeth the signification of it by the ear to the mind.
c-acp d vbz dt j n1, c-acp pn31 vvz dt n1 pp-f pn31 p-acp dt n1 p-acp dt n1.
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In the Sacrament so often as ye looke on it, ye shall no sooner see that Bread with your eye,
In the Sacrament so often as you look on it, you shall no sooner see that Bred with your eye,
p-acp dt n1 av av c-acp pn22 vvb p-acp pn31, pn22 vmb av-dx av-c vvi d n1 p-acp po22 n1,
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but the body of Christ shall come into your mind;
but the body of christ shall come into your mind;
cc-acp dt n1 pp-f np1 vmb vvi p-acp po22 n1;
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ye shall no sooner see that Wine, but after the preaching and opening vp of the parts of the Sacrament, the bloud of Christ shall come into your mind.
you shall no sooner see that Wine, but After the preaching and opening up of the parts of the Sacrament, the blood of christ shall come into your mind.
pn22 vmb av-dx av-c vvi d n1, cc-acp p-acp dt vvg cc vvg a-acp pp-f dt n2 pp-f dt n1, dt n1 pp-f np1 vmb vvi p-acp po22 n1.
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Now this coniunction betweene the signe and the thing signified in the Sacrament, standeth chiefly as ye may perceiue in two things.
Now this conjunction between the Signen and the thing signified in the Sacrament, Stands chiefly as you may perceive in two things.
av d n1 p-acp dt n1 cc dt n1 vvd p-acp dt n1, vvz av-jn p-acp pn22 vmb vvi p-acp crd n2.
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First, in a relation betweene the signe & the thing signified; which aris•th from a likenesse and proportion betwixt them two:
First, in a Relation between the Signen & the thing signified; which aris•th from a likeness and proportion betwixt them two:
ord, p-acp dt n1 p-acp dt n1 cc dt n1 vvd; r-crq vvz p-acp dt n1 cc n1 p-acp pno32 crd:
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for if there were no propor•ion and analogie betweene the signe and the thing signified by the signe, there could not be a Sacrament or a relation.
for if there were no propor•ion and analogy between the Signen and the thing signified by the Signen, there could not be a Sacrament or a Relation.
c-acp cs pc-acp vbdr dx n1 cc n1 p-acp dt n1 cc dt n1 vvd p-acp dt n1, pc-acp vmd xx vbi dt n1 cc dt n1.
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So the first part of this coniunction standeth in a relation, which ariseth from a certaine similitude and likenesse which the one hath with the other.
So the First part of this conjunction Stands in a Relation, which arises from a certain similitude and likeness which the one hath with the other.
np1 dt ord n1 pp-f d n1 vvz p-acp dt n1, r-crq vvz p-acp dt j n1 cc n1 r-crq dt pi vhz p-acp dt n-jn.
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And this likenesse may be easily perceiued:
And this likeness may be Easily perceived:
cc d n1 vmb vbi av-j vvn:
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for looke how able the Bread is to nourish thy body to this life earthly and temporall;
for look how able the Bred is to nourish thy body to this life earthly and temporal;
p-acp vvi c-crq j dt n1 vbz pc-acp vvi po21 n1 p-acp d n1 j cc j;
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the flesh of Christ signified by the Bread, is as able to nourish both bodie and soule to life euerlasting.
the Flesh of christ signified by the Bred, is as able to nourish both body and soul to life everlasting.
dt n1 pp-f np1 vvd p-acp dt n1, vbz a-acp j pc-acp vvi d n1 cc n1 p-acp n1 j.
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So ye may perceiue some kinde of proportion betweene the signe and the thing signified.
So you may perceive Some kind of proportion between the Signen and the thing signified.
av pn22 vmb vvi d n1 pp-f n1 p-acp dt n1 cc dt n1 vvd.
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The second point of the coniunction standeth in a continual and mutuall concurring the one with the other;
The second point of the conjunction Stands in a continual and mutual concurring the one with the other;
dt ord n1 pp-f dt n1 vvz p-acp dt j cc j vvg dt crd p-acp dt j-jn;
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in such sort that the signe and the thing signified are offered both together, receiued together at one time, and in one action;
in such sort that the Signen and the thing signified Are offered both together, received together At one time, and in one actium;
p-acp d n1 cst dt n1 cc dt n1 vvn vbr vvn av-d av, vvd av p-acp crd n1, cc p-acp crd n1;
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the one outwardly, the other inwardly;
the one outwardly, the other inwardly;
dt pi av-j, dt n-jn av-j;
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if so be that thou hast a mouth in thy soule, which is faith, to receiue it.
if so be that thou hast a Mouth in thy soul, which is faith, to receive it.
cs av vbb d pns21 vh2 dt n1 p-acp po21 n1, r-crq vbz n1, pc-acp vvi pn31.
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Then the second point of coniunction standeth in a ioynt offering, & in a ioynt receiuing:
Then the second point of conjunction Stands in a joint offering, & in a joint receiving:
av dt ord n1 pp-f n1 vvz p-acp dt j n1, cc p-acp dt n1 vvg:
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and this I call a concurrence.
and this I call a concurrence.
cc d pns11 vvb dt n1.
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Then would you know what manner of coniunction is betweene the signe and the thing signified? I say, it is a relatiue coniunction, a secret and a mysticall coniunction, which standeth in a mutuall relation.
Then would you know what manner of conjunction is between the Signen and the thing signified? I say, it is a relative conjunction, a secret and a mystical conjunction, which Stands in a mutual Relation.
av vmd pn22 vvi r-crq n1 pp-f n1 vbz p-acp dt n1 cc dt n1 vvn? pns11 vvb, pn31 vbz dt j n1, dt j-jn cc dt j n1, r-crq vvz p-acp dt j n1.
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There is no more to be obserued herein but this onely, that if ye conioyne these two, ye be carefull not to confound them:
There is no more to be observed herein but this only, that if you conjoin these two, you be careful not to confound them:
pc-acp vbz dx dc pc-acp vbi vvn av p-acp d av-j, cst cs pn22 vvb d crd, pn22 vbb j xx pc-acp vvi pno32:
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beware that ye turne not the one into the other, but keepe either of them in his owne integrity, without confusion or permixtion of the one with the other;
beware that you turn not the one into the other, but keep either of them in his own integrity, without confusion or permixtion of the one with the other;
vvb cst pn22 vvb xx dt pi p-acp dt n-jn, cc-acp vvb av-d pp-f pno32 p-acp po31 d n1, p-acp n1 cc n1 pp-f dt crd p-acp dt j-jn;
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and so ye shall haue the lawfull coniunction that should be in the Sacrament.
and so you shall have the lawful conjunction that should be in the Sacrament.
cc av pn22 vmb vhi dt j n1 cst vmd vbi p-acp dt n1.
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There is not a lesson that can be learned out of this, at the least that I can marke or gather,
There is not a Lesson that can be learned out of this, At the least that I can mark or gather,
pc-acp vbz xx dt n1 cst vmb vbi vvn av pp-f d, p-acp dt ds cst pns11 vmb vvi cc vvi,
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except onely the lesson of the kindnesse and goodnesse of the euerliuing God, who hath inuented so many wonderfull sorts of coniunction,
except only the Lesson of the kindness and Goodness of the everliving God, who hath invented so many wonderful sorts of conjunction,
c-acp av-j dt n1 pp-f dt n1 cc n1 pp-f dt j np1, r-crq vhz vvn av d j n2 pp-f n1,
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and all to this purpose, that we might be conioyned to aduance this great and mysticall coniunction betwixt the God of glorie and vs:
and all to this purpose, that we might be conjoined to advance this great and mystical conjunction betwixt the God of glory and us:
cc d p-acp d n1, cst pns12 vmd vbi vvn pc-acp vvi d j cc j n1 p-acp dt n1 pp-f n1 cc pno12:
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In the which coniunction, our weale, felicity and happinesse in this life, and in the life to come, doth onely stand:
In the which conjunction, our weal, felicity and happiness in this life, and in the life to come, does only stand:
p-acp dt r-crq n1, po12 n1, n1 cc n1 p-acp d n1, cc p-acp dt n1 pc-acp vvi, vdz av-j vvi:
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That he is so carefull to conioyne himselfe with his word and Sacraments, that we in his word and Sacraments might be conioyned with him.
That he is so careful to conjoin himself with his word and Sacraments, that we in his word and Sacraments might be conjoined with him.
cst pns31 vbz av j pc-acp vvi px31 p-acp po31 n1 cc n2, cst pns12 p-acp po31 n1 cc n2 vmd vbi vvn p-acp pno31.
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If we were mooued with the care and loue of God expressed in these coniunctions,
If we were moved with the care and love of God expressed in these Conjunctions,
cs pns12 vbdr vvn p-acp dt n1 cc n1 pp-f np1 vvd p-acp d n2,
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though it were neuer so little on our parts, assuredly we would neuer defraud our selues of the fruite of that happie coniunction,
though it were never so little on our parts, assuredly we would never defraud our selves of the fruit of that happy conjunction,
cs pn31 vbdr av av j p-acp po12 n2, av-vvn pns12 vmd av-x vvi po12 n2 pp-f dt n1 pp-f cst j n1,
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nor bring it in such a loathing and disdaine as we do at this day:
nor bring it in such a loathing and disdain as we do At this day:
ccx vvi pn31 p-acp d dt n-vvg cc n1 c-acp pns12 vdb p-acp d n1:
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for we by following and preferring of our pleasures to Christ and his counsell, haue made the stomacks of our soules so foule and ill disposed, that either they receiue him not at all,
for we by following and preferring of our pleasures to christ and his counsel, have made the stomachs of our Souls so foul and ill disposed, that either they receive him not At all,
c-acp pns12 p-acp vvg cc vvg pp-f po12 n2 p-acp np1 cc po31 n1, vhb vvn dt n2 pp-f po12 n2 av j cc av-jn vvn, cst d pns32 vvb pno31 xx p-acp d,
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or if he be receiued, he is not able to tarrie. And why? Because a foule stomacke is not able to keepe him:
or if he be received, he is not able to tarry. And why? Because a foul stomach is not able to keep him:
cc cs pns31 vbb vvn, pns31 vbz xx j pc-acp vvi. cc q-crq? p-acp dt j n1 vbz xx j pc-acp vvi pno31:
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for incontinently we choke him so, either with the lusts of the flesh or with the cares of this world, that he is compelled to depart.
for incontinently we choke him so, either with the Lustiest of the Flesh or with the Cares of this world, that he is compelled to depart.
p-acp av-j pns12 vvb pno31 av, av-d p-acp dt n2 pp-f dt n1 cc p-acp dt n2 pp-f d n1, cst pns31 vbz vvn pc-acp vvi.
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And if Christ be not both eaten and digested, he can do vs no good:
And if christ be not both eaten and digested, he can do us no good:
cc cs np1 vbb xx av-d vvn cc vvn, pns31 vmb vdi pno12 av-dx j:
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& this digestio• cannot be where there is not a greedie appetite to the receit of him;
& this digestio• cannot be where there is not a greedy appetite to the receipt of him;
cc d n1 vmbx vbi c-crq pc-acp vbz xx dt j n1 p-acp dt n1 pp-f pno31;
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for if thou be not hungrie for him, he is not readie for thee.
for if thou be not hungry for him, he is not ready for thee.
c-acp cs pns21 vbb xx j p-acp pno31, pns31 vbz xx j p-acp pno21.
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And I am assured, if all the men in the Countrie were examined by this rule, that there were none that receiue Christ but he that hath a stomacke and is hungry for him, I doubt that few should be found to receiue him.
And I am assured, if all the men in the Country were examined by this Rule, that there were none that receive christ but he that hath a stomach and is hungry for him, I doubt that few should be found to receive him.
cc pns11 vbm vvn, cs d dt n2 p-acp dt n1 vbdr vvn p-acp d n1, cst a-acp vbdr pi cst vvb np1 p-acp pns31 cst vhz dt n1 cc vbz j p-acp pno31, pns11 vvb cst d vmd vbi vvn pc-acp vvi pno31.
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I feare that we haue taken such a loathing and disdaine of that heauenly foode, that there is not such a thing as any kind of hunger or appetite of it in our soules.
I Fear that we have taken such a loathing and disdain of that heavenly food, that there is not such a thing as any kind of hunger or appetite of it in our Souls.
pns11 vvb cst pns12 vhb vvn d dt n-vvg cc n1 pp-f cst j n1, cst pc-acp vbz xx d dt n1 c-acp d n1 pp-f n1 cc n1 pp-f pn31 p-acp po12 n2.
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And what is the cause of this? I will tell you:
And what is the cause of this? I will tell you:
cc q-crq vbz dt n1 pp-f d? pns11 vmb vvi pn22:
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Suppose we haue renounced the corporall and grosse idolatry wherein our Father were plunged & drowned,
Suppose we have renounced the corporal and gross idolatry wherein our Father were plunged & drowned,
vvb pns12 vhb vvd dt j cc j n1 c-crq po12 n1 vbdr vvn cc vvn,
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& which men in some parts go about to erect now:
& which men in Some parts go about to erect now:
cc r-crq n2 p-acp d n2 vvb a-acp pc-acp vvi av:
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yet, as the manners of this Countrey, and the behauiour of euery one of vs doth testifie, there is not a man that hath renounced that damnable idoll that he hath in his owne soule,
yet, as the manners of this Country, and the behaviour of every one of us does testify, there is not a man that hath renounced that damnable idol that he hath in his own soul,
av, c-acp dt n2 pp-f d n1, cc dt n1 pp-f d crd pp-f pno12 vdz vvi, pc-acp vbz xx dt n1 cst vhz vvd cst j n1 cst pns31 vhz p-acp po31 d n1,
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nor the inuisible idolatry that he hath in his owne heart and minde.
nor the invisible idolatry that he hath in his own heart and mind.
ccx dt j n1 cst pns31 vhz p-acp po31 d n1 cc n1.
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There is not a man but to that same idoll wherwith he was conceiued & borne,
There is not a man but to that same idol wherewith he was conceived & born,
pc-acp vbz xx dt n1 cc-acp p-acp cst d n1 c-crq pns31 vbds vvn cc vvn,
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and whereunto he addicted himselfe and was a slaue before, but to that idoll he giueth his seruice yet.
and whereunto he addicted himself and was a slave before, but to that idol he gives his service yet.
cc c-crq pns31 vvn px31 cc vbds dt n1 a-acp, cc-acp p-acp d n1 pns31 vvz po31 n1 av.
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And therefore maruaile not, when thou hast addicted thy seruice, set thy affection, and poured out thy heart vpon that pleasure of thine owne, vpon that idoll of thine owne, vpon that lust and mischiefe of thine owne, maruaile not if thou haue no appetite to Christ nor to that heauenly foode.
And Therefore marvel not, when thou hast addicted thy service, Set thy affection, and poured out thy heart upon that pleasure of thine own, upon that idol of thine own, upon that lust and mischief of thine own, marvel not if thou have no appetite to christ nor to that heavenly food.
cc av vvb xx, c-crq pns21 vh2 vvn po21 n1, vvb po21 n1, cc vvd av po21 n1 p-acp d n1 pp-f po21 d, p-acp d n1 pp-f po21 d, p-acp d n1 cc n1 pp-f po21 d, vvb xx cs pns21 vhb dx n1 p-acp np1 ccx p-acp d j n1.
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When thou hast thy soule poured forth on some villany and wickednesse, and hast sent it farre afield,
When thou hast thy soul poured forth on Some villainy and wickedness, and hast sent it Far afield,
c-crq pns21 vh2 po21 n1 vvd av p-acp d n1 cc n1, cc vh2 vvn pn31 av-j av,
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how is it possible for thee to retire it and draw it home againe, to imploy it where thou shouldest, on Christ Iesus? Then let euery one in his owne ranke take heede to his owne domesticke idoll that lodgeth within his owne heart,
how is it possible for thee to retire it and draw it home again, to employ it where thou Shouldst, on christ Iesus? Then let every one in his own rank take heed to his own domestic idol that lodgeth within his own heart,
q-crq vbz pn31 j p-acp pno21 pc-acp vvi pn31 cc vvb pn31 av-an av, pc-acp vvi pn31 c-crq pns21 vmd2, p-acp np1 np1? av vvb d pi p-acp po31 d n1 vvb n1 p-acp po31 d j-jn n1 cst vvz p-acp po31 d n1,
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and prease to cleare himselfe of it; or otherwise ye cannot see the face of Christ, nor be partakers of his kingdome.
and press to clear himself of it; or otherwise you cannot see the face of christ, nor be partakers of his Kingdom.
cc n1 pc-acp vvi px31 pp-f pn31; cc av pn22 vmbx vvi dt n1 pp-f np1, ccx vbi n2 pp-f po31 n1.
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There is not another lesson in Christianity but this:
There is not Another Lesson in Christianity but this:
pc-acp vbz xx j-jn n1 p-acp np1 p-acp d:
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this is the first and the last lesson, to shake off your lusts and affections peece and peece,
this is the First and the last Lesson, to shake off your Lustiest and affections piece and piece,
d vbz dt ord cc dt ord n1, pc-acp vvi a-acp po22 n2 cc ng1 n1 cc n1,
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and so by little and little renounce thy selfe, that thou mayst embrace Christ. I grant there is a greater progresse in this point in some then in others;
and so by little and little renounce thy self, that thou Mayest embrace christ. I grant there is a greater progress in this point in Some then in Others;
cc av p-acp j cc av-j vvb po21 n1, cst pns21 vm2 vvi np1. pns11 vvb a-acp vbz dt jc n1 p-acp d n1 p-acp d av p-acp n2-jn;
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some lesse, some more profit in this:
Some less, Some more profit in this:
d dc, d dc n1 p-acp d:
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but except in some measure ye cast off your selues, and whatsoeuer in your owne eyes ye account most precious, to come by Christ, ye are not worthy of him.
but except in Some measure you cast off your selves, and whatsoever in your own eyes you account most precious, to come by christ, you Are not worthy of him.
cc-acp c-acp p-acp d n1 pn22 vvd a-acp po22 n2, cc r-crq p-acp po22 d n2 pn22 vvb av-ds j, pc-acp vvi p-acp np1, pn22 vbr xx j pp-f pno31.
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And this is very hard to be done:
And this is very hard to be done:
cc d vbz av j pc-acp vbi vdn:
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It is very easie for a man to speake it, to bid a man renounce his owne idol, which I call his affections;
It is very easy for a man to speak it, to bid a man renounce his own idol, which I call his affections;
pn31 vbz av j p-acp dt n1 pc-acp vvi pn31, pc-acp vvi dt n1 vvb po31 d n1, r-crq pns11 vvb po31 n2;
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but it is not so soone doone: assuredly a stronger must come in to cast out the affections;
but it is not so soon done: assuredly a Stronger must come in to cast out the affections;
cc-acp pn31 vbz xx av av vdn: av-vvn dt jc vmb vvi p-acp pc-acp vvi av dt n2;
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yea, a stronger then the diuell must come in to driue out the diuell, who maketh residence in the affection,
yea, a Stronger then the Devil must come in to driven out the Devil, who makes residence in the affection,
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or else he will remaine there for euer. Therefore there are not many that haue renounced themselues;
or Else he will remain there for ever. Therefore there Are not many that have renounced themselves;
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and examine thine heart when thou wilt, if there be any thing in the world that thou louest better then Christ:
and examine thine heart when thou wilt, if there be any thing in the world that thou love better then christ:
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if thou be not content to leaue fa•her and mother, to leaue wife and children,
if thou be not content to leave fa•her and mother, to leave wife and children,
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or whatsoeuer is dearest vnto thee in this world, for Christ, thou art not worthy of him.
or whatsoever is dearest unto thee in this world, for christ, thou art not worthy of him.
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If thou be not content to cast off whatsoeuer maketh thee a stranger to Christ, thou art not worthy of him.
If thou be not content to cast off whatsoever makes thee a stranger to christ, thou art not worthy of him.
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And is this a small matter, seeing there is no part or power of our soules but it is enemy to this,
And is this a small matter, seeing there is no part or power of our Souls but it is enemy to this,
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and repines against this heauenly coniunction? Is this an easie thing, to cast off and renounce our selues, that we may come vnto Christ? There is no greater thing then this:
and repines against this heavenly conjunction? Is this an easy thing, to cast off and renounce our selves, that we may come unto christ? There is no greater thing then this:
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it hath not entred into euery heart, to consider of this;
it hath not entered into every heart, to Consider of this;
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for this worke of our new creation is tenne thousand times greater then the worke of our first creation:
for this work of our new creation is tenne thousand times greater then the work of our First creation:
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and therefore it is most necessary that euery man take heede vnto himselfe;
and Therefore it is most necessary that every man take heed unto himself;
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for the diuell is so crafty in this point, that he erecteth euer one idoll or other in our soules;
for the Devil is so crafty in this point, that he erecteth ever one idol or other in our Souls;
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and sometimes vnder the shew of vertue: which of all is most dangerous.
and sometime under the show of virtue: which of all is most dangerous.
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And in euery worke that we take in hand be it neuer so holy, he is at our right hand,
And in every work that we take in hand be it never so holy, he is At our right hand,
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and maketh himselfe to haue interest in it: and he contents himselfe not with this, vnder the shew of vertue to corrupt vs;
and makes himself to have Interest in it: and he contents himself not with this, under the show of virtue to corrupt us;
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but he is so watchful, that euen in the best actions and when ye are best occupied in your most vertuous actions, he mixeth then with sinnes,
but he is so watchful, that even in the best actions and when you Are best occupied in your most virtuous actions, he mixeth then with Sins,
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& so doth all that lyeth in him to make you lose your profite, and lose your rewards.
& so does all that lies in him to make you loose your profit, and loose your rewards.
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For when ye are best occupied, he goeth about to engender in you an opinion of your selues,
For when you Are best occupied, he Goes about to engender in you an opinion of your selves,
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and so defraud God of his glory.
and so defraud God of his glory.
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Or otherwise, in doing of good deedes he maketh you so slacke and negligent, that if ye do them, ye do them coldly,
Or otherwise, in doing of good Deeds he makes you so slack and negligent, that if you do them, you do them coldly,
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or so indiscreetely that he makes you begin at the last first, and makes it that should be first, last;
or so indiscreetely that he makes you begin At the last First, and makes it that should be First, last;
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and so as Martha was, to be occupied and ouerbusie in those things which are not so necessary as the things wherein Mary was occupied:
and so as Martha was, to be occupied and overbusy in those things which Are not so necessary as the things wherein Marry was occupied:
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for she should haue preferred first the hearing of the word, to the preparing of Christs Supper.
for she should have preferred First the hearing of the word, to the preparing of Christ Supper.
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This is but to giue you an in-sight, an• to let you see that the diuell is so crafty, that either he casteth in a false conceit of our selues, in doing any good deede,
This is but to give you an insight, an• to let you see that the Devil is so crafty, that either he Cast in a false conceit of our selves, in doing any good deed,
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or else makes vs to do that last which should be first;
or Else makes us to do that last which should be First;
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or then makes vs altogether so sluggish and so negligent, that we do the worke of the Lord coldly:
or then makes us altogether so sluggish and so negligent, that we do the work of the Lord coldly:
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and so one way or other, he holdeth vs euer in a continuall businesse, so that we cannot be halfe watchfull enough.
and so one Way or other, he holds us ever in a continual business, so that we cannot be half watchful enough.
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For we haue to do with principalities and powers, with spirituall wickednesses, which are aboue vs, and within vs also:
For we have to do with principalities and Powers, with spiritual Wickednesses, which Are above us, and within us also:
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for there is not that man that hath corruption within him, but Sathan is in him:
for there is not that man that hath corruption within him, but Sathan is in him:
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we cannot therefore be halfe watchfull or studious enough to cast out the diuell, to renounce our selues,
we cannot Therefore be half watchful or studious enough to cast out the Devil, to renounce our selves,
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and to submit vs vnto the obedience of Christ. Thus farre concerning the coniunction.
and to submit us unto the Obedience of christ. Thus Far Concerning the conjunction.
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Now seeing that the signe and the thing signified are diuerse, it resteth to be considered how the signe is deliuered,
Now seeing that the Signen and the thing signified Are diverse, it rests to be considered how the Signen is Delivered,
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& how the thing signified is deliuered; and after what manner they are receiued. And therefore concerning this, ye haue these things to marke.
& how the thing signified is Delivered; and After what manner they Are received. And Therefore Concerning this, you have these things to mark.
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First, to consider whether the signe and the thing signified, be deliuered vnto you by one man or not.
First, to Consider whither the Signen and the thing signified, be Delivered unto you by one man or not.
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Secondly, to consider whether the signe and the thing signified, be deliuered vnto you in one action or not.
Secondly, to Consider whither the Signen and the thing signified, be Delivered unto you in one actium or not.
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Thirdly, whether both these things be giuen by one instrument or not.
Thirdly, whither both these things be given by one Instrument or not.
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And fourthly, ye are to consider, whether the signe and the thing signified be offered and receiued after one manner or not.
And fourthly, you Are to Consider, whither the Signen and the thing signified be offered and received After one manner or not.
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Now after that ye haue considered all these, in the end ye shall finde that the signe and the thing signified, are not giuen by one person.
Now After that you have considered all these, in the end you shall find that the Signen and the thing signified, Are not given by one person.
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Ye shall finde next, that they are not giuen in one sort of action. Thirdly, ye shall finde that they are not both offered and giuen by one instrument.
You shall find next, that they Are not given in one sort of actium. Thirdly, you shall find that they Are not both offered and given by one Instrument.
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And fourthly, ye shall find that they are not both giuen and receiued after one manner.
And fourthly, you shall find that they Are not both given and received After one manner.
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So finding this diuersity, ye haue this to do: marke the diuersity of the offerers and giuers:
So finding this diversity, you have this to do: mark the diversity of the offerers and givers:
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marke the diuersity of the actions: marke thirdly, the diuersity of the instruments: and fourthly, the diuerse manner of receiuing.
mark the diversity of the actions: mark Thirdly, the diversity of the Instruments: and fourthly, the diverse manner of receiving.
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Marke all these diligently, and ye shall find little difficulty in the Sacrament.
Mark all these diligently, and you shall find little difficulty in the Sacrament.
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And first to make it cleare vnto you, I say, that the signe and the thing signified by the signe, are not both giuen by one; and this ye see plainely.
And First to make it clear unto you, I say, that the Signen and the thing signified by the Signen, Are not both given by one; and this you see plainly.
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For as for the signe, that Bread and that Wine, ye see your selues, that the Minister offers vnto you the signe, he giues you that Sacrament;
For as for the Signen, that Bred and that Wine, you see your selves, that the Minister offers unto you the Signen, he gives you that Sacrament;
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as that signe is an earthly and corporall thing, so it is an earthly and corporall man that giues it.
as that Signen is an earthly and corporal thing, so it is an earthly and corporal man that gives it.
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Now the thing signified is of another nature: for it is an heauenly and spirituall thing;
Now the thing signified is of Another nature: for it is an heavenly and spiritual thing;
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Therefore this heauenly thing is not giuen by an earthly man; this incorruptible thing is not giuen by a naturall and corruptible man.
Therefore this heavenly thing is not given by an earthly man; this incorruptible thing is not given by a natural and corruptible man.
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But Christ Iesus hath locked vp and reserued the ministery of this heauenly thing to himselfe onely:
But christ Iesus hath locked up and reserved the Ministry of this heavenly thing to himself only:
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therefore there are two giuers in this Sacrament; the Minister giueth the earthly thing; Christ Iesus the Mediatour, giues you the heauenly thing in this Sacrament.
Therefore there Are two givers in this Sacrament; the Minister gives the earthly thing; christ Iesus the Mediator, gives you the heavenly thing in this Sacrament.
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For Christ, in giuing the earthly thing, wil not vse his owne ministery immediately, nor the ministery of an Angell,
For christ, in giving the earthly thing, will not use his own Ministry immediately, nor the Ministry of an Angel,
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but only the ministery of an earthly man.
but only the Ministry of an earthly man.
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And as for the dispensation of his owne body & bloud, he will not giue it either to heauenly creature, or earthly man;
And as for the Dispensation of his own body & blood, he will not give it either to heavenly creature, or earthly man;
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but he keepeth this ministery to himselfe, and he dispenseth his owne body and bloud, to whom and when he pleaseth.
but he Keepeth this Ministry to himself, and he dispenseth his own body and blood, to whom and when he Pleases.
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And why? If any man in the world had power to giue Christs body & bloud, no question, this man should haue power to clense the heart & conscience;
And why? If any man in the world had power to give Christ body & blood, no question, this man should have power to cleanse the heart & conscience;
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for the bloud of Christ hath this power with it; and consequently, should haue power to forgiue sins.
for the blood of christ hath this power with it; and consequently, should have power to forgive Sins.
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Now, it is onely God that may forgiue sinnes;
Now, it is only God that may forgive Sins;
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and therefore it is not possible that the ministery of the heauenly thing can be in the power of any man.
and Therefore it is not possible that the Ministry of the heavenly thing can be in the power of any man.
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Example we haue in Iohn the Baptist, Math 3.11. Saith he not, The ministery that I haue, is of the element? I am commanded to minister the element of water onely:
Exampl we have in John the Baptist, Math 3.11. Says he not, The Ministry that I have, is of the element? I am commanded to minister the element of water only:
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but as for the ministery of fire, and of the Spirit, Christ hath reserued it vnto himselfe.
but as for the Ministry of fire, and of the Spirit, christ hath reserved it unto himself.
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Therfore looke not to get the Spirit at mans hands, but at the hands of Christ himselfe onely.
Therefore look not to get the Spirit At men hands, but At the hands of christ himself only.
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And without this inward ministerie the outward ministerie is not worth a straw.
And without this inward Ministry the outward Ministry is not worth a straw.
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For my outward ministerie, yea suppose it were the ministerie of an Angell, and suppose Christ were present in the flesh to minister vnto you these outward things;
For my outward Ministry, yea suppose it were the Ministry of an Angel, and suppose christ were present in the Flesh to minister unto you these outward things;
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except he conioyne the inward ministerie of his Spirit therewith, it auaileth nothing:
except he conjoin the inward Ministry of his Spirit therewith, it avails nothing:
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it may well be as a processe against you, in the day of that generall assemblie;
it may well be as a process against you, in the day of that general assembly;
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but to your saluation it will neuer profit you.
but to your salvation it will never profit you.
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Therfore this ye ought alwaies to pray for, that the Lord would water your hearts by his holy Spirit,
Therefore this you ought always to pray for, that the Lord would water your hearts by his holy Spirit,
av d pn22 vmd av pc-acp vvi p-acp, cst dt n1 vmd vvi po22 n2 p-acp po31 j n1,
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as he watereth your eares by the hearing of his word. Then there are two offerers;
as he Waters your ears by the hearing of his word. Then there Are two offerers;
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the Minister offers the signe, Christ Iesus offers himselfe, the thing signified.
the Minister offers the Signen, christ Iesus offers himself, the thing signified.
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The three persons, one God, offer the Mediatour, or the Mediatour offers himselfe, and that by the power and vertue of his owne Spirit.
The three Persons, one God, offer the Mediator, or the Mediator offers himself, and that by the power and virtue of his own Spirit.
dt crd n2, crd np1, vvb dt n1, cc dt n1 vvz px31, cc cst p-acp dt n1 cc n1 pp-f po31 d n1.
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As there are two offerers, two persons that offer and giue the Sacrament and thing signified by the Sacrament:
As there Are two offerers, two Persons that offer and give the Sacrament and thing signified by the Sacrament:
c-acp a-acp vbr crd n2, crd n2 cst vvb cc vvi dt n1 cc n1 vvn p-acp dt n1:
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so these two are offered and giuen in two actions.
so these two Are offered and given in two actions.
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Christ who is the heauenly thing is offered and giuen vnto you, by an inward, secret and spirituall action, which is not subiect to the outward eye.
christ who is the heavenly thing is offered and given unto you, by an inward, secret and spiritual actium, which is not Subject to the outward eye.
np1 r-crq vbz dt j n1 vbz vvn cc vvn p-acp pn22, p-acp dt j, j-jn cc j n1, r-crq vbz xx j-jn p-acp dt j n1.
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The signe againe is offered and giuen in an outward action after a corporall and visible manner.
The Signen again is offered and given in an outward actium After a corporal and visible manner.
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As there are two sorts of actions, so there are two sorts of instruments whereunto the signe and the thing signified are offered:
As there Are two sorts of actions, so there Are two sorts of Instruments whereunto the Signen and the thing signified Are offered:
p-acp a-acp vbr crd n2 pp-f n2, av a-acp vbr crd n2 pp-f n2 c-crq dt n1 cc dt n1 vvn vbr vvn:
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for the thing signified, that is, Christ, is neuer offered to the mouth of my bodie:
for the thing signified, that is, christ, is never offered to the Mouth of my body:
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the bloud of Christ, the flesh of Christ, whole Christ or the Spirit of Christ, is not offered either in the word or in the Sacrament to the mouth of my bodie.
the blood of christ, the Flesh of christ, Whole christ or the Spirit of christ, is not offered either in the word or in the Sacrament to the Mouth of my body.
dt n1 pp-f np1, dt n1 pp-f np1, j-jn np1 cc dt n1 pp-f np1, vbz xx vvn av-d p-acp dt n1 cc p-acp dt n1 p-acp dt n1 pp-f po11 n1.
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Let the Aduersaries find me that in any part of the Bible, that there is any other manner of receiuing Christ then by faith,
Let the Adversaries find me that in any part of the bible, that there is any other manner of receiving christ then by faith,
vvb dt n2 vvb pno11 cst p-acp d n1 pp-f dt n1, cst pc-acp vbz d j-jn n1 pp-f vvg np1 av p-acp n1,
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and let them haue the victorie.
and let them have the victory.
cc vvb pno32 vhi dt n1.
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So there is not an instrument as I told you, neither hand nor mouth to receiue Christ, but faith onely.
So there is not an Instrument as I told you, neither hand nor Mouth to receive christ, but faith only.
av a-acp vbz xx dt n1 c-acp pns11 vvd pn22, dx n1 ccx n1 pc-acp vvi np1, cc-acp n1 av-j.
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As Christ who is the thing signified, is receiued by the hand and mouth of faith:
As christ who is the thing signified, is received by the hand and Mouth of faith:
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so the signe which signifieth Christ, is receiued by our owne naturall mouth and hand.
so the Signen which signifies christ, is received by our own natural Mouth and hand.
av dt n1 r-crq vvz np1, vbz vvn p-acp po12 d j n1 cc n1.
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Ye haue a mouth in your heads, and in your bodies, as proper to receiue the signe,
You have a Mouth in your Heads, and in your bodies, as proper to receive the Signen,
pn22 vhb dt n1 p-acp po22 n2, cc p-acp po22 n2, c-acp j pc-acp vvi dt n1,
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as faith is to receiue Christ.
as faith is to receive christ.
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So the signe and the thing signified are offered and giuen, not to one instrument but to two;
So the Signen and the thing signified Are offered and given, not to one Instrument but to two;
np1 dt n1 cc dt n1 vvn vbr vvn cc vvn, xx p-acp crd n1 cc-acp p-acp crd;
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the one to the mouth of the bodie, the other to the mouth of the soule.
the one to the Mouth of the body, the other to the Mouth of the soul.
dt pi p-acp dt n1 pp-f dt n1, dt j-jn p-acp dt n1 pp-f dt n1.
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Now marke by what way these things are offered and giuen, by the same way they are receiued:
Now mark by what Way these things Are offered and given, by the same Way they Are received:
av vvi p-acp r-crq n1 d n2 vbr vvn cc vvn, p-acp dt d n1 pns32 vbr vvn:
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as the signe is corporall and naturally offered to a corporall instrument, so is it receiued after a corporall and naturall manner:
as the Signen is corporal and naturally offered to a corporal Instrument, so is it received After a corporal and natural manner:
c-acp dt n1 vbz j cc av-j vvn p-acp dt j n1, av vbz pn31 vvn p-acp dt j cc j n1:
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for thou must take the Bread and Wine, either by thy hand or by thy mouth.
for thou must take the Bred and Wine, either by thy hand or by thy Mouth.
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The thing signified is not taken after a corporall manner, but after a secret and spirituall manner:
The thing signified is not taken After a corporal manner, but After a secret and spiritual manner:
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and as it is offered so it is taken. There can be nothing clearer then this;
and as it is offered so it is taken. There can be nothing clearer then this;
cc c-acp pn31 vbz vvn av pn31 vbz vvn. pc-acp vmb vbi pix jc cs d;
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the one is taken after a naturall manner, the other after a secret and spirituall manner.
the one is taken After a natural manner, the other After a secret and spiritual manner.
dt pi vbz vvn p-acp dt j n1, dt j-jn p-acp dt j-jn cc j n1.
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So in this last part ye haue these things to marke, to distinguish betweene the outward action and the inward, betweene the signe and the thing signified,
So in this last part you have these things to mark, to distinguish between the outward actium and the inward, between the Signen and the thing signified,
av p-acp d ord n1 pn22 vhb d n2 pc-acp vvi, pc-acp vvi p-acp dt j n1 cc dt j, p-acp dt n1 cc dt n1 vvd,
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and to keepe a proportion and analogie betweene the inward and the outward actions:
and to keep a proportion and analogy between the inward and the outward actions:
cc pc-acp vvi dt n1 cc n1 p-acp dt j cc dt j n2:
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ye may surely perswade your selues, that if ye be faithfull, Christ is as busie working inwardly in your soules,
you may surely persuade your selves, that if you be faithful, christ is as busy working inwardly in your Souls,
pn22 vmb av-j vvi po22 n2, cst cs pn22 vbb j, np1 vbz a-acp j n-vvg av-j p-acp po22 n2,
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as the Minister is working outwardly towards your bodies:
as the Minister is working outwardly towards your bodies:
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looke how busie the Minister is in breaking that Bread, in pouring out that Wine, in giuing that Bread and Wine vnto thee,
look how busy the Minister is in breaking that Bred, in pouring out that Wine, in giving that Bred and Wine unto thee,
vvb c-crq j dt n1 vbz p-acp vvg d n1, p-acp vvg av d n1, p-acp vvg d n1 cc n1 p-acp pno21,
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as busie is Christ in breaking his owne bodie vnto thee, and in giuing the iuyce of his owne bodie after a spirituall and inuisible manner.
as busy is christ in breaking his own body unto thee, and in giving the juice of his own body After a spiritual and invisible manner.
c-acp j vbz np1 p-acp vvg po31 d n1 p-acp pno21, cc p-acp vvg dt n1 pp-f po31 d n1 p-acp dt j cc j n1.
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So keepe this distinction, and ye may assure your selues that by faith Christ is as well occupied towards your soules, to nourish thē,
So keep this distinction, and you may assure your selves that by faith christ is as well occupied towards your Souls, to nourish them,
av vvb d n1, cc pn22 vmb vvi po22 n2 cst p-acp n1 np1 vbz a-acp av vvn p-acp po22 n2, pc-acp vvi pno32,
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as the Minister is outwardly towards your bodies. Keepe this, and ye haue the whole Sacrament.
as the Minister is outwardly towards your bodies. Keep this, and you have the Whole Sacrament.
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Then from this discourse and deduction you may learne a double matter, whereof the Sacrament consisteth.
Then from this discourse and deduction you may Learn a double matter, whereof the Sacrament Consisteth.
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It standeth on two sorts of materials; that is, of an earthly matter, and of an heauenly matter:
It Stands on two sorts of materials; that is, of an earthly matter, and of an heavenly matter:
pn31 vvz p-acp crd n2 pp-f n2-jn; d vbz, pp-f dt j n1, cc pp-f dt j n1:
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the signe and the thing signified.
the Signen and the thing signified.
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And as there is a double matter in the Sacrament, so the Sacrament must be handled after a double manner;
And as there is a double matter in the Sacrament, so the Sacrament must be handled After a double manner;
cc c-acp pc-acp vbz dt j-jn n1 p-acp dt n1, av dt n1 vmb vbi vvn p-acp dt j-jn n1;
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by an outward action, and an inward action:
by an outward actium, and an inward actium:
p-acp dt j n1, cc dt j n1:
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keepe the distinction in these things, betweene the signe and the thing signified, and ye shall not easily slip in the vnderstanding of the Sacrament.
keep the distinction in these things, between the Signen and the thing signified, and you shall not Easily slip in the understanding of the Sacrament.
vvb dt n1 p-acp d n2, p-acp dt n1 cc dt n1 vvd, cc pn22 vmb xx av-j vvi p-acp dt n1 pp-f dt n1.
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This being said concerning the generall consideration of the Elements, (for all this yet appertaineth to the Elements) it resteth that we speake somewhat concerning the word, which I call the other part of the Sacrament.
This being said Concerning the general consideration of the Elements, (for all this yet appertaineth to the Elements) it rests that we speak somewhat Concerning the word, which I call the other part of the Sacrament.
d vbg vvn vvg dt j n1 pp-f dt n2, (c-acp d d av vvz p-acp dt n2) pn31 vvz cst pns12 vvb av vvg dt n1, r-crq pns11 vvb dt j-jn n1 pp-f dt n1.
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I meane and vnderstand by the word whereunto the Elements are annexed, that thing which quickneth this whole action, which serueth as it were a soule,
I mean and understand by the word whereunto the Elements Are annexed, that thing which Quickeneth this Whole actium, which serveth as it were a soul,
pns11 vvb cc vvi p-acp dt n1 c-crq dt n2 vbr vvn, cst n1 r-crq vvz d j-jn n1, r-crq vvz p-acp pn31 vbdr dt n1,
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and giueth life vnto the whole action.
and gives life unto the Whole actium.
cc vvz n1 p-acp dt j-jn n1.
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For by the word and appointment of Christ in the word, the Minister knoweth what is his part, the hearer knoweth what is his part,
For by the word and appointment of christ in the word, the Minister Knoweth what is his part, the hearer Knoweth what is his part,
p-acp p-acp dt n1 cc n1 pp-f np1 p-acp dt n1, dt n1 vvz r-crq vbz po31 n1, dt n1 vvz r-crq vbz po31 n1,
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& euery one is prepared how to deliuer and how to receiue; the Minister how he should deliuer, and the hearer how he should receiue.
& every one is prepared how to deliver and how to receive; the Minister how he should deliver, and the hearer how he should receive.
cc d pi vbz vvn c-crq pc-acp vvi cc c-crq pc-acp vvi; dt n1 c-crq pns31 vmd vvi, cc dt n1 c-crq pns31 vmd vvi.
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So the Institution of Christ is the quicking of the whole action: for all the action is warranted from the Institution set downe in his word.
So the Institution of christ is the quicking of the Whole actium: for all the actium is warranted from the Institution Set down in his word.
np1 dt n1 pp-f np1 vbz dt n-vvg pp-f dt j-jn n1: c-acp d dt n1 vbz vvn p-acp dt n1 vvd a-acp p-acp po31 n1.
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In the Institution of Christ, there are two things chiefly to be considered: a Command, and a Promise.
In the Institution of christ, there Are two things chiefly to be considered: a Command, and a Promise.
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The Command is this, where he saith, Take, eate. The Command requireth obedience.
The Command is this, where he Says, Take, eat. The Command requires Obedience.
dt n1 vbz d, c-crq pns31 vvz, vvb, vvb. dt n1 vvz n1.
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There is a Promise also in the institution, and it is contained in these words, This is my bodie. The Promise craueth faith:
There is a Promise also in the Institution, and it is contained in these words, This is my body. The Promise craveth faith:
pc-acp vbz dt n1 av p-acp dt n1, cc pn31 vbz vvn p-acp d n2, d vbz po11 n1. dt n1 vvz n1:
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as the Command craueth obedience, so the Promise craueth beliefe. Therefore come not vnto the Sacrament, except ye bring both faith and obedience with you.
as the Command craveth Obedience, so the Promise craveth belief. Therefore come not unto the Sacrament, except you bring both faith and Obedience with you.
c-acp dt n1 vvz n1, av dt n1 vvz n1. av vvb xx p-acp dt n1, c-acp pn22 vvb d n1 cc n1 p-acp pn22.
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If thou come not with a heart minding to ob•y Christ, at the least more then thou wast wont to do, thou comest vnto thy owne damnation.
If thou come not with a heart minding to ob•y christ, At the least more then thou wast wont to do, thou Comest unto thy own damnation.
cs pns21 vvb xx p-acp dt n1 vvg p-acp n1 np1, p-acp dt ds n1 cs pns21 vbd2s j pc-acp vdi, pns21 vv2 p-acp po21 d n1.
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And if thou bringest a heart void of faith, thou comest vnto thine owne damnation.
And if thou bringest a heart void of faith, thou Comest unto thine own damnation.
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So let euery one that cometh vnto the Sacrament, bring with him a heart minding to do better;
So let every one that comes unto the Sacrament, bring with him a heart minding to do better;
av vvb d pi cst vvz p-acp dt n1, vvb p-acp pno31 dt n1 vvg pc-acp vdi av-jc;
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that is, to obey and belieue Christ better then he did in time past. Except ye bring these two in some measure, come not vnto the Sacrament:
that is, to obey and believe christ better then he did in time past. Except you bring these two in Some measure, come not unto the Sacrament:
cst vbz, pc-acp vvi cc vvi np1 av-jc cs pns31 vdd p-acp n1 j. j pn22 vvb d crd p-acp d n1, vvb xx p-acp dt n1:
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for whatsoeuer thou doest, except it flow from faith, it can profite nothing. Thus farre briefly concerning the word.
for whatsoever thou dost, except it flow from faith, it can profit nothing. Thus Far briefly Concerning the word.
p-acp r-crq pns21 vd2, vvi pn31 vvb p-acp n1, pn31 vmb vvi pix. av av-j av-j vvg dt n1.
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Now it will be demanded, what neede is there that these Sacraments and seales should be annexed the word? wherefore are they annexed, seeing we get no more in the Sacrament then we get in the word,
Now it will be demanded, what need is there that these Sacraments and Seals should be annexed the word? Wherefore Are they annexed, seeing we get no more in the Sacrament then we get in the word,
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and we get as much in the very simple word as we get in the Sacraments? Seeing then we get no new thing in the Sacrament but the same thing which we get in the simple word,
and we get as much in the very simple word as we get in the Sacraments? Seeing then we get no new thing in the Sacrament but the same thing which we get in the simple word,
cc pns12 vvb p-acp d p-acp dt j j n1 c-acp pns12 vvb p-acp dt n2? vvg av pns12 vvb dx j n1 p-acp dt n1 p-acp dt d n1 r-crq pns12 vvb p-acp dt j n1,
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wherefore is the Sacrament appointed to be hung vnto the word? It is true certainly that we get no new thing in the Sacrament,
Wherefore is the Sacrament appointed to be hung unto the word? It is true Certainly that we get no new thing in the Sacrament,
q-crq vbz dt n1 vvd pc-acp vbi vvn p-acp dt n1? pn31 vbz j av-j cst pns12 vvb dx j n1 p-acp dt n1,
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nor we get no other thing in the Sacrament then we get in the word:
nor we get no other thing in the Sacrament then we get in the word:
ccx pns12 vvb dx j-jn n1 p-acp dt n1 cs pns12 vvb p-acp dt n1:
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for what more wouldest thou craue then to get the Sonne of God if thou get him well? Thy heart cannot wish nor imagine a g•eater gift then to haue the Sonne of God, who is King of heauen and earth:
for what more Wouldst thou crave then to get the Son of God if thou get him well? Thy heart cannot wish nor imagine a g•eater gift then to have the Son of God, who is King of heaven and earth:
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therefore I say, what n•w thing wouldest thou haue? for if thou get him, thou gettest all things with him;
Therefore I say, what n•w thing Wouldst thou have? for if thou get him, thou gettest all things with him;
av pns11 vvb, r-crq av n1 vmd2 pns21 vhi? p-acp cs pns21 vvb pno31, pns21 vv2 d n2 p-acp pno31;
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thy heart cannot imagine a new thing besides him. Wherefore then is the Sacrament appointed? Not to get thee any new thing:
thy heart cannot imagine a new thing beside him. Wherefore then is the Sacrament appointed? Not to get thee any new thing:
po21 n1 vmbx vvi dt j n1 p-acp pno31. c-crq av vbz dt n1 vvn? xx pc-acp vvi pno21 d j n1:
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I say it is appointed to get thee that same thing better, then thou hadst it in the word.
I say it is appointed to get thee that same thing better, then thou Hadst it in the word.
pns11 vvb pn31 vbz vvn pc-acp vvi pno21 cst d n1 av-jc, cs pns21 vhd2 pn31 p-acp dt n1.
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The Sacrament is appointed that we may take better hold of Christ then we could in the simple word;
The Sacrament is appointed that we may take better hold of christ then we could in the simple word;
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that we may possesse Christ in our hearts and minds, more fully and largely then we did before in the simple word.
that we may possess christ in our hearts and minds, more Fully and largely then we did before in the simple word.
cst pns12 vmb vvi np1 p-acp po12 n2 cc n2, av-dc av-j cc av-j av pns12 vdd a-acp p-acp dt j n1.
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That Christ might haue a larger space to make residence in our narrow hearts, then he could haue by the hearing of the simple word;
That christ might have a larger Molle to make residence in our narrow hearts, then he could have by the hearing of the simple word;
cst np1 vmd vhi dt jc n1 pc-acp vvi n1 p-acp po12 j n2, cs pns31 vmd vhi p-acp dt n-vvg pp-f dt j n1;
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and to possesse Christ more fully, it is a better thing.
and to possess christ more Fully, it is a better thing.
cc pc-acp vvi np1 av-dc av-j, pn31 vbz dt jc n1.
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For suppose Christ be one thing in himselfe, yet the better hold thou hast of him, thou art the surer of his promise.
For suppose christ be one thing in himself, yet the better hold thou hast of him, thou art the Surer of his promise.
p-acp vvb np1 vbb crd n1 p-acp px31, av dt jc vvb pns21 vh2 pp-f pno31, pns21 vb2r dt jc pp-f po31 n1.
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The Sacraments are appointed that I might haue him more fully in my soule;
The Sacraments Are appointed that I might have him more Fully in my soul;
dt n2 vbr vvn cst pns11 vmd vhi pno31 av-dc av-j p-acp po11 n1;
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that I might haue ye bounds of it enlarged, that he may make the better residence in me.
that I might have you bounds of it enlarged, that he may make the better residence in me.
cst pns11 vmd vhi pn22 n2 pp-f pn31 vvd, cst pns31 vmb vvi dt jc n1 p-acp pno11.
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This no doubt is the cause wherefore these Seales are annexed to the euidence of the simple word.
This no doubt is the cause Wherefore these Seals Are annexed to the evidence of the simple word.
d dx n1 vbz dt n1 c-crq d n2 vbr vvn p-acp dt n1 pp-f dt j n1.
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They serue to this end also, to seale vp and confirme the truth that is in the word: They serve to this end also, to seal up and confirm the truth that is in the word:
pns32 vvb p-acp d n1 av, pc-acp vvi a-acp cc vvi dt n1 cst vbz p-acp dt n1:
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for as the office of the Seale hung to the Euidence, is not to confirme any other truth then that which is in the Euidence;
for as the office of the Seal hung to the Evidence, is not to confirm any other truth then that which is in the Evidence;
c-acp c-acp dt n1 pp-f dt n1 vvd p-acp dt n1, vbz xx pc-acp vvi d j-jn n1 av cst r-crq vbz p-acp dt n1;
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and though ye belieued the Euidence before, yet by the Seales ye belieue it better:
and though you believed the Evidence before, yet by the Seals you believe it better:
cc cs pn22 vvd dt n1 a-acp, av p-acp dt n2 pn22 vvb pn31 av-jc:
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euen so the Sacrament assures me of no other truth, then is contained within the word:
even so the Sacrament assures me of no other truth, then is contained within the word:
av av dt n1 vvz pno11 pp-f dx j-jn n1, av vbz vvn p-acp dt n1:
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yet because it is a seale annexed vnto the word, it perswades me the better of the same:
yet Because it is a seal annexed unto the word, it persuades me the better of the same:
av c-acp pn31 vbz dt n1 vvn p-acp dt n1, pn31 vvz pno11 dt jc pp-f dt d:
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for the more the outward senses are wakned, the more is the inward heart and minde perswaded to belieue.
for the more the outward Senses Are wakened, the more is the inward heart and mind persuaded to believe.
c-acp dt av-dc dt j n2 vbr vvn, dt dc vbz dt j n1 cc n1 vvd pc-acp vvi.
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Now the Sacrament wakneth all the outward senses, as the eye, the hand, and all the rest:
Now the Sacrament wakneth all the outward Senses, as the eye, the hand, and all the rest:
av dt n1 vvz d dt j n2, c-acp dt n1, dt n1, cc d dt n1:
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and the outward senses being mooued, no quest•on, the Spirit of God concurring therewith moues the heart the more.
and the outward Senses being moved, no quest•on, the Spirit of God concurring therewith moves the heart the more.
cc dt j n2 vbg vvn, dx n1, dt n1 pp-f np1 vvg av vvz dt n1 dt av-dc.
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The Sacraments are then annexed vnto the word, to seale vp the truth contained in the word,
The Sacraments Are then annexed unto the word, to seal up the truth contained in the word,
dt n2 vbr av vvn p-acp dt n1, pc-acp vvi a-acp dt n1 vvn p-acp dt n1,
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and to confirme it more and more in thy heart. The word then is appointed to worke beliefe;
and to confirm it more and more in thy heart. The word then is appointed to work belief;
cc pc-acp vvi pn31 av-dc cc av-dc p-acp po21 n1. dt n1 av vbz vvn pc-acp vvi n1;
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and the Sacrament is appointed to confirme you in this beliefe.
and the Sacrament is appointed to confirm you in this belief.
cc dt n1 vbz vvn pc-acp vvi pn22 p-acp d n1.
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But except ye feele the truth of this inwardly in your hearts, except ye haue your heart as ready as your mouth, thinke not that any thing will auaile you.
But except you feel the truth of this inwardly in your hearts, except you have your heart as ready as your Mouth, think not that any thing will avail you.
cc-acp c-acp pn22 vvb dt n1 pp-f d av-j p-acp po22 n2, c-acp pn22 vhb po22 n1 c-acp j c-acp po22 n1, vvb xx d d n1 vmb vvi pn22.
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All the seales in the world will not worke, except the Spirit of God concurre and seale the same truth in your hearts, which the Sacrament seales outwardly:
All the Seals in the world will not work, except the Spirit of God concur and seal the same truth in your hearts, which the Sacrament Seals outwardly:
av-d dt n2 p-acp dt n1 vmb xx vvi, c-acp dt n1 pp-f np1 vvb cc vvi dt d n1 p-acp po22 n2, r-crq dt n1 vvz av-j:
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except he make cleere the sight of thy minde inwardly, and worke a feeling in thy heart, both word and Sacrament shall lose their fruite & effect which they should haue.
except he make clear the sighed of thy mind inwardly, and work a feeling in thy heart, both word and Sacrament shall loose their fruit & Effect which they should have.
c-acp pns31 vvb av-j dt n1 pp-f po21 n1 av-j, cc vvi dt n-vvg p-acp po21 n1, d n1 cc n1 vmb vvi po32 n1 cc n1 r-crq pns32 vmd vhi.
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All the Scriptures are full of this:
All the Scriptures Are full of this:
av-d dt n2 vbr j pp-f d:
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the whole Scriptures of God are but a slaying letter to you, except the Spirit of God concurre to quicken inwardly.
the Whole Scriptures of God Are but a slaying Letter to you, except the Spirit of God concur to quicken inwardly.
dt j-jn n2 pp-f np1 vbr p-acp dt vvg n1 p-acp pn22, c-acp dt n1 pp-f np1 vvb pc-acp vvi av-j.
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Therefore your whole indeuour should be, to prease to feele Christ inwardly in your hearts, that finding him in your hearts, Therefore your Whole endeavour should be, to press to feel christ inwardly in your hearts, that finding him in your hearts,
av po22 j-jn n1 vmd vbi, pc-acp vvi pc-acp vvi np1 av-j p-acp po22 n2, cst vvg pno31 p-acp po22 n2,
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and seeing him in your minds, both word and Sacrament may be effectuall:
and seeing him in your minds, both word and Sacrament may be effectual:
cc vvg pno31 p-acp po22 n2, d n1 cc n1 vmb vbi j:
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If not, your soules remaine dead, ye are not translated f•om that death wherein ye were conceiued.
If not, your Souls remain dead, you Are not translated f•om that death wherein you were conceived.
cs xx, po22 n2 vvb j, pn22 vbr xx vvn av d n1 c-crq pn22 vbdr vvn.
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Therefore all the study of Christians should be when they see the Sacraments and heare the word, to labour to finde and feele in their hearts and minds, that which they heare and see;
Therefore all the study of Christians should be when they see the Sacraments and hear the word, to labour to find and feel in their hearts and minds, that which they hear and see;
av d dt n1 pp-f np1 vmd vbi c-crq pns32 vvb dt n2 cc vvi dt n1, pc-acp vvi pc-acp vvi cc vvi p-acp po32 n2 cc n2, cst r-crq pns32 vvb cc vvi;
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and this I call to finde Christ quick in your owne soules. This cannot be except ye sanctifie his lodging:
and this I call to find christ quick in your own Souls. This cannot be except you sanctify his lodging:
cc d pns11 vvb pc-acp vvi np1 j p-acp po22 d n2. d vmbx vbi p-acp pn22 vvb po31 n1:
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for if all the corners of thy soule remaine a dunghill, Christ cannot dwell there:
for if all the corners of thy soul remain a dunghill, christ cannot dwell there:
c-acp cs d dt n2 pp-f po21 n1 vvi dt n1, np1 vmbx vvi a-acp:
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and therfore exept ye study for continuall growth in sanctification, and seuer your selues from euery thing, that seuers you from Christ, it is not possible that he can liue or dwell in you.
and Therefore except you study for continual growth in sanctification, and sever your selves from every thing, that severs you from christ, it is not possible that he can live or dwell in you.
cc av c-acp pn22 vvb p-acp j n1 p-acp n1, cc vvi po22 n2 p-acp d n1, cst vvz pn22 p-acp np1, pn31 vbz xx j cst pns31 vmb vvi cc vvi p-acp pn22.
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This is a great lesson, and it is not possible to do this, except, as I haue said, a stronger come in,
This is a great Lesson, and it is not possible to do this, except, as I have said, a Stronger come in,
d vbz dt j n1, cc pn31 vbz xx j pc-acp vdi d, c-acp, c-acp pns11 vhb vvn, dt jc vvb p-acp,
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and possesse vs, and make vs to renounce our selues. Then the seales had not bene annexed to the word, except for our cause:
and possess us, and make us to renounce our selves. Then the Seals had not be annexed to the word, except for our cause:
cc vvb pno12, cc vvb pno12 pc-acp vvi po12 n2. av dt n2 vhd xx vbn vvn p-acp dt n1, c-acp p-acp po12 n1:
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for there is no necessity on Gods part, that God should either sweare, or confirme by seales, the thing t•at he hath spoken:
for there is no necessity on God's part, that God should either swear, or confirm by Seals, the thing t•at he hath spoken:
c-acp pc-acp vbz dx n1 p-acp npg1 n1, cst np1 vmd av-d vvi, cc vvi p-acp n2, dt n1 j pns31 vhz vvn:
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for his word is as good as any oath or seale. But the necessity commeth of vs:
for his word is as good as any oath or seal. But the necessity comes of us:
p-acp po31 n1 vbz a-acp j c-acp d n1 cc n1. p-acp dt n1 vvz pp-f pno12:
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there is such a great weaknesse in vs, that when he hath sworne, and set his seales vnto his word, we are as neere to belieue as if he had neuer spoken a word.
there is such a great weakness in us, that when he hath sworn, and Set his Seals unto his word, we Are as near to believe as if he had never spoken a word.
pc-acp vbz d dt j n1 p-acp pno12, cst c-crq pns31 vhz vvn, cc vvd po31 n2 p-acp po31 n1, pns12 vbr a-acp av-j pc-acp vvi c-acp cs pns31 vhd av-x vvn dt n1.
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So to helpe our beliefe, our weaknesse and inability that is in vs, (for we are so vnable by nature, that we can belieue nothing but that which is of our selues;
So to help our belief, our weakness and inability that is in us, (for we Are so unable by nature, that we can believe nothing but that which is of our selves;
av pc-acp vvi po12 n1, po12 n1 cc n1 cst vbz p-acp pno12, (c-acp pns12 vbr av j p-acp n1, cst pns12 vmb vvi pix cc-acp cst r-crq vbz pp-f po12 n2;
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and the more we leane vnto our selues, the further we are from God:) I say to helpe this wonderfull weaknesse whereby we are ready to mistrust God in euery word, he hath annexed his Sacraments;
and the more we lean unto our selves, the further we Are from God:) I say to help this wonderful weakness whereby we Are ready to mistrust God in every word, he hath annexed his Sacraments;
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and besides his Sacraments, he sweares the things that concerne most our saluation. As in the Priesthood of Christ, Psal. 110.4. he will not speake onely, but he sweares, and that for our weaknesse and infirmities:
and beside his Sacraments, he swears the things that concern most our salvation. As in the Priesthood of christ, Psalm 110.4. he will not speak only, but he swears, and that for our weakness and infirmities:
cc p-acp po31 n2, pns31 vvz dt n2 cst vvb ds po12 n1. p-acp p-acp dt n1 pp-f np1, np1 crd. pns31 vmb xx vvi av-j, cc-acp pns31 vvz, cc cst p-acp po12 n1 cc n2:
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but yet if he abstract the ministery of his Spirit, all these meanes will do no good.
but yet if he abstract the Ministry of his Spirit, all these means will do no good.
cc-acp av cs pns31 vvb dt n1 pp-f po31 n1, d d n2 vmb vdi dx j.
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Now the last thing is, how the Sacrament is peruerted; Now the last thing is, how the Sacrament is perverted;
av dt ord n1 vbz, c-crq dt n1 vbz vvn;
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& how we are defrauded of the fruit & effect therof. Two sorts of faults peruert the Sacrament,
& how we Are defrauded of the fruit & Effect thereof. Two sorts of Faults pervert the Sacrament,
cc c-crq pns12 vbr vvd pp-f dt n1 cc n1 av. crd n2 pp-f n2 vvi dt n1,
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& defraud vs of the profite & vse thereof & these faults are either in the forme, or in the person.
& defraud us of the profit & use thereof & these Faults Are either in the Form, or in the person.
cc vvi pno12 pp-f dt n1 cc vvi av cc d n2 vbr av-d p-acp dt n1, cc p-acp dt n1.
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In forme, if the essentiall forme be spoyled, we get nothing: for when the Sacrament is spoyled of the essentiall forme, it is not a Sacrament.
In Form, if the essential Form be spoiled, we get nothing: for when the Sacrament is spoiled of the essential Form, it is not a Sacrament.
p-acp n1, cs dt j n1 vbi vvn, pns12 vvb pix: c-acp c-crq dt n1 vbz vvn pp-f dt j n1, pn31 vbz xx dt n1.
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There is an essential forme in Baptisme, & an essentiall forme in the Lords Supper, which if they be taken away, ye lose the vse of the Sacrament.
There is an essential Form in Baptism, & an essential Form in the lords Supper, which if they be taken away, you loose the use of the Sacrament.
pc-acp vbz dt j n1 p-acp n1, cc dt j n1 p-acp dt n2 n1, r-crq cs pns32 vbb vvn av, pn22 vvb dt n1 pp-f dt n1.
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The essentiall forme of Baptisme is: I baptize thee in the Name of the Father, the Sonne, and the holy Ghost.
The essential Form of Baptism is: I baptise thee in the Name of the Father, the Son, and the holy Ghost.
dt j n1 pp-f n1 vbz: pns11 vvi pno21 p-acp dt n1 pp-f dt n1, dt n1, cc dt j n1.
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Leaue out any of these three, or do it in the name of any one of the three persons onely, ye lose the essentiall forme of Baptisme.
Leave out any of these three, or do it in the name of any one of the three Persons only, you loose the essential Form of Baptism.
vvb av d pp-f d crd, cc vdb pn31 p-acp dt n1 pp-f d crd pp-f dt crd n2 av-j, pn22 vvb dt j n1 pp-f n1.
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In the Lords Supper, if ye leaue out the least ceremonie, ye lose the essentiall forme,
In the lords Supper, if you leave out the least ceremony, you loose the essential Form,
p-acp dt n2 n1, cs pn22 vvb av dt ds n1, pn22 vvb dt j n1,
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and so it is not a Sacrament.
and so it is not a Sacrament.
cc av pn31 vbz xx dt n1.
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I speake of the essentiall forme, in respect of the Papists, who keepe the essentiall forme in Baptisme,
I speak of the essential Form, in respect of the Papists, who keep the essential Form in Baptism,
pns11 vvb pp-f dt j n1, p-acp n1 pp-f dt njp2, r-crq vvb dt j n1 p-acp n1,
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though they haue brought in trifles of their owne, and mixt with it;
though they have brought in trifles of their own, and mixed with it;
cs pns32 vhb vvn p-acp n2 pp-f po32 d, cc vvn p-acp pn31;
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yet in respect they keepe the substantiall forme, it is not necessary that they who were baptized vnder them, be rebaptized.
yet in respect they keep the substantial Form, it is not necessary that they who were baptised under them, be Rebaptized.
av p-acp n1 pns32 vvb dt j n1, pn31 vbz xx j cst pns32 r-crq vbdr vvn p-acp pno32, vbb vvn.
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Indeede if the vertue of regeneration flowed from the person, it were something;
Indeed if the virtue of regeneration flowed from the person, it were something;
av cs dt n1 pp-f n1 vvn p-acp dt n1, pn31 vbdr pi;
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but in respect Christ hath this, to giue to whom and when he pleaseth, the essentiall forme being kept, it is not necessary that this Sacrament be re•terated.
but in respect christ hath this, to give to whom and when he Pleases, the essential Form being kept, it is not necessary that this Sacrament be re•terated.
cc-acp p-acp n1 np1 vhz d, pc-acp vvi p-acp ro-crq cc c-crq pns31 vvz, dt j n1 vbg vvn, pn31 vbz xx j cst d n1 vbi vvn.
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Now what are the faults in the person that peruerts the Sacrament? The fault may be either in the person of the giuer,
Now what Are the Faults in the person that perverts the Sacrament? The fault may be either in the person of the giver,
av r-crq vbr dt n2 p-acp dt n1 cst vvz dt n1? dt n1 vmb vbi av-d p-acp dt n1 pp-f dt n1,
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or in the person of the receiuer: (I speake not of those common faults which are common to all,
or in the person of the receiver: (I speak not of those Common Faults which Are Common to all,
cc p-acp dt n1 pp-f dt n1: (pns11 vvb xx pp-f d j n2 r-crq vbr j p-acp d,
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but of such faults as disable the person of the giuer, to be a distributer of the Sacrament,
but of such Faults as disable the person of the giver, to be a distributer of the Sacrament,
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and taketh the office from him) so when the person of the giuer is this way disabled, no question, it is not a Sacrament.
and Takes the office from him) so when the person of the giver is this Way disabled, no question, it is not a Sacrament.
cc vvz dt n1 p-acp pno31) av c-crq dt n1 pp-f dt n1 vbz d n1 vvd, dx n1, pn31 vbz xx dt n1.
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Then againe in the person of the Receiuer the fault may be;
Then again in the person of the Receiver the fault may be;
av av p-acp dt n1 pp-f dt n1 dt n1 vmb vbi;
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if their children be not in the couenant, but out of it, they get not the Sacrament.
if their children be not in the Covenant, but out of it, they get not the Sacrament.
cs po32 n2 vbb xx p-acp dt n1, cc-acp av pp-f pn31, pns32 vvb xx dt n1.
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Indeed if the Parents afterward come to the couenant, the children (though they be gotten out of the couenant) may be receiued.
Indeed if the Parents afterwards come to the Covenant, the children (though they be got out of the Covenant) may be received.
np1 cs dt n2 av vvn p-acp dt n1, dt n2 (cs pns32 vbb vvn av pp-f dt n1) vmb vbi vvn.
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Euen so in the Lords Supper, if a man be laden with any burthen of sin, without any purpose to repent, he ought not to receiue it.
Eve so in the lords Supper, if a man be laden with any burden of since, without any purpose to Repent, he ought not to receive it.
np1 av p-acp dt n2 n1, cs dt n1 vbi vvn p-acp d n1 pp-f n1, p-acp d n1 pc-acp vvi, pns31 vmd xx pc-acp vvi pn31.
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So then if ye come without a purpose to repent, ye lose the vse of the Sacrament:
So then if you come without a purpose to Repent, you loose the use of the Sacrament:
av av cs pn22 vvb p-acp dt n1 pc-acp vvi, pn22 vvb dt n1 pp-f dt n1:
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it is onely this purpose to repent, that maketh me who receiue the Sacrament, to get the fruite and effect thereof;
it is only this purpose to Repent, that makes me who receive the Sacrament, to get the fruit and Effect thereof;
pn31 vbz av-j d n1 pc-acp vvi, cst vv2 pno11 r-crq vvb dt n1, pc-acp vvi dt n1 cc n1 av;
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therefore euery one who goeth to the Sacrament, must looke what purpose he hath in his heart.
Therefore every one who Goes to the Sacrament, must look what purpose he hath in his heart.
av d crd r-crq vvz p-acp dt n1, vmb vvi r-crq n1 pns31 vhz p-acp po31 n1.
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Hast thou a purpose to murder, to continue in adultery, or to commit any other vile sinne that is in thy heart,
Hast thou a purpose to murder, to continue in adultery, or to commit any other vile sin that is in thy heart,
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and art not resolued to repent? In shewing thee to be without repentance, thou shewest thy selfe to be without faith,
and art not resolved to Repent? In showing thee to be without Repentance, thou shewest thy self to be without faith,
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and consequently thou comest to thy condemnation, and not to thy saluation: take heed then what your purpose is;
and consequently thou Comest to thy condemnation, and not to thy salvation: take heed then what your purpose is;
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for if with a dissolute life, ye haue a dissolute purpose, ye come vnto your euerlasting perdition.
for if with a dissolute life, you have a dissolute purpose, you come unto your everlasting perdition.
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I had thought to haue entred particularly into the handling of this Sacrament;
I had Thought to have entered particularly into the handling of this Sacrament;
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but because the time is past, (and some of you I doubt not are to communicate) onely this:
but Because the time is past, (and Some of you I doubt not Are to communicate) only this:
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Remember that ye addresse not your selues to that Table, except ye finde your hearts in some sort prepared.
remember that you address not your selves to that Table, except you find your hearts in Some sort prepared.
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The first degree of preparation standeth in contrition, in sorrowing for sinne, in a feeling of your sinnes, wherein ye haue offended to gracious a God.
The First degree of preparation Stands in contrition, in sorrowing for sin, in a feeling of your Sins, wherein you have offended to gracious a God.
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If ye be able as that woman was, by the teares of a contrite heart to wash the feete of Christ, humbly to kisse his feete,
If you be able as that woman was, by the tears of a contrite heart to wash the feet of christ, humbly to kiss his feet,
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and •o get hold of the foote of Christ;
and •o get hold of the foot of christ;
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though ye dare not presume so high as to get him whole, ye are in a good case:
though you Dare not presume so high as to get him Whole, you Are in a good case:
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but if thou want all these, and hast them not in some measure, thou wantest all the degrees or preparation.
but if thou want all these, and hast them not in Some measure, thou Wantest all the Degrees or preparation.
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Therefore let none come to this Table, except he haue these in some measure.
Therefore let none come to this Table, except he have these in Some measure.
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But where there is a displeasure for sinne, a purpose to do better, and an earnest sobbing and sighing to get the thing that thou wantest;
But where there is a displeasure for sin, a purpose to do better, and an earnest sobbing and sighing to get the thing that thou Wantest;
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in that soule where God hath placed this desire of Christ, it is the worke of Gods Spirit, and Christ will enter there.
in that soul where God hath placed this desire of christ, it is the work of God's Spirit, and christ will enter there.
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And therefore though that soule be farre from the thing that it should be at, let him not refuse to go to the Lords Table;
And Therefore though that soul be Far from the thing that it should be At, let him not refuse to go to the lords Table;
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but let him go with a profession of his owne infirmitie and weakenesse, and with a desire of the thing that he wants.
but let him go with a profession of his own infirmity and weakness, and with a desire of the thing that he Wants.
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Euery one of you that findeth himselfe this way disposed, let him go in Gods name to the Lords Table:
Every one of you that finds himself this Way disposed, let him go in God's name to the lords Table:
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and the Lord worke this in euery one of your hearts, that this ministerie may be effectuall in euery one of you at this time,
and the Lord work this in every one of your hearts, that this Ministry may be effectual in every one of you At this time,
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and that in the righteous merits of Iesus Christ.
and that in the righteous merits of Iesus christ.
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To whom with the Father and the holy Ghost, be all honour, praise and glorie, both now and for euer, Amen.
To whom with the Father and the holy Ghost, be all honour, praise and glory, both now and for ever, Amen.
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THE FOVRTH SERMON, VPON THE LORDS SVPPER IN PARTICVLAR. 1. COR. 11.23. For I haue receiued of the Lord, that which I also haue deliuered vnto you:
THE FOURTH SERMON, UPON THE LORDS SUPPER IN PARTICULAR. 1. COR. 11.23. For I have received of the Lord, that which I also have Delivered unto you:
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to wit, that the Lord Iesus in the night that he was betrayed, tooke Bread, &c. WE ended the consideration of the Sacraments in generall in our last Exercise, welbeloued in Christ Iesus:
to wit, that the Lord Iesus in the night that he was betrayed, took Bred, etc. WE ended the consideration of the Sacraments in general in our last Exercise, well-beloved in christ Iesus:
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now it remaines that we proceede to the consideration of this Sacrament of the Lords Supper in particular.
now it remains that we proceed to the consideration of this Sacrament of the lords Supper in particular.
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And that ye may the better attaine vnto the knowledge and consideration of the great varietie of matter that is contained in this Sacrament of the Lords Supper, I shall endeuour as God shall giue me grace, to set downe certaine things for the easier vnderstanding of it. And that you may the better attain unto the knowledge and consideration of the great variety of matter that is contained in this Sacrament of the lords Supper, I shall endeavour as God shall give me grace, to Set down certain things for the Easier understanding of it.
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And first of all I will let you see what names are giuen vnto this Sacrament in the Bible;
And First of all I will let you see what names Are given unto this Sacrament in the bible;
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& I will shew you some names that are giuen to this Sacrament by the Ancients.
& I will show you Some names that Are given to this Sacrament by the Ancients.
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Next I will let you vnderstand for what chiefe ends and respects this Sacrament was instituted and appointed by Christ Iesus.
Next I will let you understand for what chief ends and respects this Sacrament was instituted and appointed by christ Iesus.
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Thirdly, I will come to the things that are contained in the Sacrament; how these things are coupled, how they are deliuered, and how they are receiued.
Thirdly, I will come to the things that Are contained in the Sacrament; how these things Are coupled, how they Are Delivered, and how they Are received.
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And last of all, I will answer certaine obiections, which may be obiected to the contrarie of this doctrine:
And last of all, I will answer certain objections, which may be objected to the contrary of this Doctrine:
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and as God shall giue me grace I will refute them, and so end this present Exercise.
and as God shall give me grace I will refute them, and so end this present Exercise.
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Now we find sundry names giuen vnto the Sacrament of the Lords Supper in the booke of God;
Now we find sundry names given unto the Sacrament of the lords Supper in the book of God;
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and euery name carries a speciall reason with it. We finde this Sacrament called the bodie and bloud of Christ.
and every name carries a special reason with it. We find this Sacrament called the body and blood of christ.
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This name is giuen vnto it, no doubt, because it is a heauenly and spirituall nouriture; This name is given unto it, no doubt, Because it is a heavenly and spiritual nourriture;
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it containes a nouriture of the soule, that is able to nourish and traine vp the soule to a life spirituall, to that life euerlasting:
it contains a nourriture of the soul, that is able to nourish and train up the soul to a life spiritual, to that life everlasting:
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for this cause it is called the bodie and bloud of Christ.
for this cause it is called the body and blood of christ.
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It is called also the Supper of the Lord, to put a difference betwixt it and a profane supper:
It is called also the Supper of the Lord, to put a difference betwixt it and a profane supper:
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for this is the Lords Supper, a holy supper; not a profane or common supper:
for this is the lords Supper, a holy supper; not a profane or Common supper:
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a supper appointed for the increase of holinesse, for the foode of the soule in holinesse, to feede the soule vnto life euerlasting.
a supper appointed for the increase of holiness, for the food of the soul in holiness, to feed the soul unto life everlasting.
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Not a supper appointed for the bellie;
Not a supper appointed for the belly;
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for he had ended that supper that was appointed for the bellie, or euer he began this Supper which was appointed for the soule.
for he had ended that supper that was appointed for the belly, or ever he began this Supper which was appointed for the soul.
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A supper no doubt hauing respect to the circumstance of time, by reason it was instituted in that very same time when they vsed to sup.
A supper no doubt having respect to the circumstance of time, by reason it was instituted in that very same time when they used to sup.
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It is called also in the Bible, The Table of the Lord. It is not called the Altar of the Lord:
It is called also in the bible, The Table of the Lord. It is not called the Altar of the Lord:
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but the Apostle calleth it a Table to sit at; and not an Altar to stand at:
but the Apostle calls it a Table to fit At; and not an Altar to stand At:
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a Table to take and receiue at; and not an Altar to offer at. It is called also the Communion and participation of the bodie and bloud of Christ:
a Table to take and receive At; and not an Altar to offer At. It is called also the Communion and participation of the body and blood of christ:
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we haue these names giuen vnto it, besides some others in the Scriptures of God.
we have these names given unto it, beside Some Others in the Scriptures of God.
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The Ancients of the Latine and of the Greeke Churches, gaue it sundrie names for sundry respects.
The Ancients of the Latin and of the Greek Churches, gave it sundry names for sundry respects.
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They called it a publike action; & this was a very generall name. Sometimes they called it a thanksgiuing.
They called it a public actium; & this was a very general name. Sometime they called it a thanksgiving.
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Sometimes they called it a banquet of loue; and sometimes they gaue it one name & sometimes another.
Sometime they called it a banquet of love; and sometime they gave it one name & sometime Another.
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And at last in the declining estate of the Latin Church & in the falling estate of the Romane Church, this Sacrament began to be peruerted;
And At last in the declining estate of the Latin Church & in the falling estate of the Roman Church, this Sacrament began to be perverted;
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and with this decay there came in a peruerse name, and they called it the Masse. They trouble themselues much concerning the deriuation of this name:
and with this decay there Come in a perverse name, and they called it the Mass. They trouble themselves much Concerning the derivation of this name:
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sometime they seeke it from an Hebrew originall; sometime from a Greeke; and sometime from a Latine originall:
sometime they seek it from an Hebrew original; sometime from a Greek; and sometime from a Latin original:
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but it is plaine that the word is deriued from the Latine; and it is a word which might haue bene tollerable when it was first instituted:
but it is plain that the word is derived from the Latin; and it is a word which might have be tolerable when it was First instituted:
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for no doubt, the Sacrament at the first institution of this word was not then wholly peruerted;
for no doubt, the Sacrament At the First Institution of this word was not then wholly perverted;
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but now in processe of time corruption hath preuailed so farre, that it hath turned the Sacrament into a sacrifice;
but now in process of time corruption hath prevailed so Far, that it hath turned the Sacrament into a sacrifice;
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and where we should take from the hand of God in Christ, they make vs to giue. This is plaine idolatrie:
and where we should take from the hand of God in christ, they make us to give. This is plain idolatry:
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and therefore whereas the word was tollerable before, now it ought not to be tollerated any way, it ought not to be suffered.
and Therefore whereas the word was tolerable before, now it ought not to be tolerated any Way, it ought not to be suffered.
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And certainly, if we had eaten and drunke as oft the bodie and bloud of Christ in our soules,
And Certainly, if we had eaten and drunk as oft the body and blood of christ in our Souls,
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as we haue eaten that bread and drunke that wine which are the signes of his bodie and bloud, we would not haue suffered this word of the Masse, much lesse the very action of it, to be so rise in this Countrey.
as we have eaten that bred and drunk that wine which Are the Signs of his body and blood, we would not have suffered this word of the Mass, much less the very actium of it, to be so rise in this Country.
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But because we haue but played the counterfeits, & defrauded our soules of the bodie and bloud of Christ,
But Because we have but played the counterfeits, & defrauded our Souls of the body and blood of christ,
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and tooke only the outward Sacrament;
and took only the outward Sacrament;
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therefore it is that our zeale decayeth, therefore it is that our knowledge and light decayeth:
Therefore it is that our zeal decayeth, Therefore it is that our knowledge and Light decayeth:
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and for want of zeale, loue and knowledge, the word of the Masse is become customable vnto you,
and for want of zeal, love and knowledge, the word of the Mass is become customable unto you,
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& not onely the word, but the very action. I will not runne out herein:
& not only the word, but the very actium. I will not run out herein:
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I onely tell you, what cometh of the abuse of the hearing of the word, what iudgements follow vpon the abuse of the receiuing of the Sacraments.
I only tell you, what comes of the abuse of the hearing of the word, what Judgments follow upon the abuse of the receiving of the Sacraments.
pns11 av-j vvb pn22, r-crq vvz pp-f dt n1 pp-f dt n-vvg pp-f dt n1, r-crq n2 vvb p-acp dt n1 pp-f dt n-vvg pp-f dt n2.
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Now I come to the ends wherefore the Sacrament was appointed. This Sacrament was instituted in the signes of Bread and Wine;
Now I come to the ends Wherefore the Sacrament was appointed. This Sacrament was instituted in the Signs of Bred and Wine;
av pns11 vvb p-acp dt n2 c-crq dt n1 vbds vvn. d n1 vbds vvn p-acp dt n2 pp-f n1 cc n1;
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and was appointed chiefely for this end, to represent our spirituall nouriture, the full and perfect nouriture of our soules:
and was appointed chiefly for this end, to represent our spiritual nourriture, the full and perfect nourriture of our Souls:
cc vbds vvn av-jn p-acp d n1, pc-acp vvi po12 j n1, dt j cc j n1 pp-f po12 n2:
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1695
that as he who hath Bread & Wine lacketh nothing for the full nourishment of his bodie:
that as he who hath Bred & Wine lacketh nothing for the full nourishment of his body:
d c-acp pns31 r-crq vhz n1 cc n1 vvz pix p-acp dt j n1 pp-f po31 n1:
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1696
so he or that soule which hath the participation of the bodie and bloud of Christ, wanteth nothing for the full and perfect nourishment of the soule.
so he or that soul which hath the participation of the body and blood of christ, Wants nothing for the full and perfect nourishment of the soul.
av pns31 cc d n1 r-crq vhz dt n1 pp-f dt n1 cc n1 pp-f np1, vvz pix p-acp dt j cc j n1 pp-f dt n1.
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1697
To represent this full and perfect nourishment, the signes of Bread and Wine in the Sacrament were set downe and instituted.
To represent this full and perfect nourishment, the Signs of Bred and Wine in the Sacrament were Set down and instituted.
p-acp vvi d j cc j n1, dt n2 pp-f n1 cc n1 p-acp dt n1 vbdr vvn a-acp cc vvn.
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1698
The second end wherefore this Sacrament was instituted is this;
The second end Wherefore this Sacrament was instituted is this;
dt ord n1 c-crq d n1 vbds vvn vbz d;
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1699
That we might testifie to the world and to the Princes of the world, who are enemies to our profession;
That we might testify to the world and to the Princes of the world, who Are enemies to our profession;
cst pns12 vmd vvi p-acp dt n1 cc p-acp dt n2 pp-f dt n1, r-crq vbr n2 p-acp po12 n1;
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that we might openly avow and testifie vnto them our Religion and our manner of worshipping, in the which we avow and worship Christ:
that we might openly avow and testify unto them our Religion and our manner of worshipping, in the which we avow and worship christ:
cst pns12 vmd av-j vvi cc vvi p-acp pno32 po12 n1 cc po12 n1 pp-f vvg, p-acp dt r-crq pns12 vvb cc n1 np1:
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1701
and that we might also testifie our loue towards his members our brethren: this is the second end wherefore it was instituted.
and that we might also testify our love towards his members our brothers: this is the second end Wherefore it was instituted.
cc cst pns12 vmd av vvi po12 n1 p-acp po31 n2 po12 n2: d vbz dt ord n1 c-crq pn31 vbds vvn.
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1702
The third end wherefore it was instituted is this;
The third end Wherefore it was instituted is this;
dt ord n1 c-crq pn31 vbds vvn vbz d;
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1703
to serue for our speciall comfort and consolation, to serue as a soueraigne medicine for all our spirituall diseases,
to serve for our special Comfort and consolation, to serve as a sovereign medicine for all our spiritual diseases,
pc-acp vvi p-acp po12 j n1 cc n1, pc-acp vvi p-acp dt j-jn n1 p-acp d po12 j n2,
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1704
as we find our selues either readie to fall or prouoked to fall, by the diuell, the flesh, or the world;
as we find our selves either ready to fallen or provoked to fallen, by the Devil, the Flesh, or the world;
c-acp pns12 vvb po12 n2 d j pc-acp vvi cc vvn pc-acp vvi, p-acp dt n1, dt n1, cc dt n1;
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or after that we haue fallen and are put to flight by the diuell, and would faine flie away from God;
or After that we have fallen and Are put to flight by the Devil, and would feign fly away from God;
cc c-acp cst pns12 vhb vvn cc vbr vvn pc-acp vvi p-acp dt n1, cc vmd av-j vvi av p-acp np1;
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1706
God of his mercie, and of his infinite pitie and bottomles compassion hath set vp this Sacrament as a signe on an high hill, whereby it may be seene on euery side farre and neere, to call all them againe that haue runne shamefully away:
God of his mercy, and of his infinite pity and bottomless compassion hath Set up this Sacrament as a Signen on an high hill, whereby it may be seen on every side Far and near, to call all them again that have run shamefully away:
np1 pp-f po31 n1, cc pp-f po31 j n1 cc j n1 vhz vvn a-acp d n1 p-acp dt n1 p-acp dt j n1, c-crq pn31 vmb vbi vvn p-acp d n1 av-j cc av-j, pc-acp vvi d pno32 av cst vhb vvn av-j av:
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1707
and he clucks to them as a Henne doth to her chickens, to gather them vnder the wings of his infinite mercie.
and he clucks to them as a Hen does to her chickens, to gather them under the wings of his infinite mercy.
cc pns31 vvz p-acp pno32 p-acp dt n1 vdz p-acp po31 n2, pc-acp vvi pno32 p-acp dt n2 pp-f po31 j n1.
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1708
The fourth end wherefore this Sacrament was instituted is this, that in this action we might thanke him for his benefits,
The fourth end Wherefore this Sacrament was instituted is this, that in this actium we might thank him for his benefits,
dt ord n1 c-crq d n1 vbds vvn vbz d, cst p-acp d n1 pns12 vmd vvi pno31 p-acp po31 n2,
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1709
and render to him heartie thanks, that he hath come downe so familiarly to vs, bowed the heauens as it were and giuen vs the bodie and bloud of his owne Sonne, that we might render vnto him heartie thanks,
and render to him hearty thanks, that he hath come down so familiarly to us, bowed the heavens as it were and given us the body and blood of his own Son, that we might render unto him hearty thanks,
cc vvi p-acp pno31 j n2, cst pns31 vhz vvn a-acp av av-jn p-acp pno12, vvd dt ng1 c-acp pn31 vbdr cc vvn pno12 dt n1 cc n1 pp-f po31 d n1, cst pns12 vmd vvi p-acp pno31 j n2,
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1710
and so sanctifie his benefits vnto vs: for this thanksgiuing, this Sacrament was also instituted. Thus far concerning the ends briefely.
and so sanctify his benefits unto us: for this thanksgiving, this Sacrament was also instituted. Thus Far Concerning the ends briefly.
cc av vvi po31 n2 p-acp pno12: p-acp d n1, d n1 vbds av vvn. av av-j vvg dt n2 av-j.
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1711
Now I come to the things contained in this Sacrament. Now I come to the things contained in this Sacrament.
av pns11 vvb p-acp dt n2 vvn p-acp d n1.
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1712
Ye see with your eyes there are corporall things, visible things, as the Bread and Wine.
You see with your eyes there Are corporal things, visible things, as the Bred and Wine.
pn22 vvb p-acp po22 n2 a-acp vbr j n2, j n2, c-acp dt n1 cc n1.
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1713
There are againe hid from the eye of your bodie, but present to the eye of your mind, spirituall things, heauenly and inward things:
There Are again hid from the eye of your body, but present to the eye of your mind, spiritual things, heavenly and inward things:
pc-acp vbr av vvn p-acp dt n1 pp-f po22 n1, cc-acp j p-acp dt n1 pp-f po22 n1, j n2, j cc j n2:
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1714
both these are in the Sacrament.
both these Are in the Sacrament.
d d vbr p-acp dt n1.
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1715
The corporall, visible and outward things, are the things which are appointed to signifie the spirituall, heauenly, and inward things. The corporal, visible and outward things, Are the things which Are appointed to signify the spiritual, heavenly, and inward things.
dt j, j cc j n2, vbr dt n2 r-crq vbr vvn pc-acp vvi dt j, j, cc j n2.
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1716
And why? Nothing without a reason.
And why? Nothing without a reason.
cc q-crq? pix p-acp dt n1.
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1717
These corporall signes are appointed to signifie the spirituall things, because we are corporall, we are earthly bodies, we haue our soule lodging within a carnall body, in a tabernacle of clay, a grosse tabernacle, which cannot be wakened nor moued except by the things that are like to it selfe.
These corporal Signs Are appointed to signify the spiritual things, Because we Are corporal, we Are earthly bodies, we have our soul lodging within a carnal body, in a tabernacle of clay, a gross tabernacle, which cannot be wakened nor moved except by the things that Are like to it self.
np1 j n2 vbr vvn pc-acp vvi dt j n2, c-acp pns12 vbr j, pns12 vbr j n2, pns12 vhb po12 n1 n1 p-acp dt j n1, p-acp dt n1 pp-f n1, dt j n1, r-crq vmbx vbi vvn ccx vvn p-acp p-acp dt n2 cst vbr av-j p-acp pn31 n1.
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1718
It cannot be induced to the consideration of heauenly things, except by grosse, temporall, and corporall things.
It cannot be induced to the consideration of heavenly things, except by gross, temporal, and corporal things.
pn31 vmbx vbi vvn p-acp dt n1 pp-f j n2, c-acp p-acp j, j, cc j n2.
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1719
If we had bene of the nature of the thing signified, that as the thing signified is spirituall and heauenly,
If we had be of the nature of the thing signified, that as the thing signified is spiritual and heavenly,
cs pns12 vhd vbn pp-f dt n1 pp-f dt n1 vvd, cst p-acp dt n1 vvn vbz j cc j,
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1720
so we had beene spirituall, & heauenly, we had not needed a corporal thing:
so we had been spiritual, & heavenly, we had not needed a corporal thing:
av pns12 vhd vbn j, cc j, pns12 vhd xx vvn dt j n1:
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1721
so if the thing signified had bene as we are, corporall, earthly, & visible, we had not needed a signe, to leade vs to consider of it:
so if the thing signified had be as we Are, corporal, earthly, & visible, we had not needed a Signen, to lead us to Consider of it:
av cs dt n1 vvn vhd vbn c-acp pns12 vbr, j, j, cc j, pns12 vhd xx vvn dt n1, pc-acp vvi pno12 pc-acp vvi pp-f pn31:
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1722
But because the thing signified, is spirituall, & we are corporal, therfore to bring vs vnto the sight of these spirituall things, he vseth a corporall meanes, & an outward signe.
But Because the thing signified, is spiritual, & we Are corporal, Therefore to bring us unto the sighed of these spiritual things, he uses a corporal means, & an outward Signen.
cc-acp c-acp dt n1 vvd, vbz j, cc pns12 vbr j, av pc-acp vvi pno12 p-acp dt n1 pp-f d j n2, pns31 vvz dt j n2, cc dt j n1.
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1723
This is the reason wherfore these corporall signes are appointed to signifie the spirituall thing.
This is the reason Wherefore these corporal Signs Are appointed to signify the spiritual thing.
d vbz dt n1 c-crq d j n2 vbr vvn pc-acp vvi dt j n1.
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1724
The spirituall thing in both the Sacraments, is one and the selfe same, Christ Iesus, signified in both the Sacraments:
The spiritual thing in both the Sacraments, is one and the self same, christ Iesus, signified in both the Sacraments:
dt j n1 p-acp d dt n2, vbz crd cc dt n1 d, np1 np1, vvn p-acp d dt n2:
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1725
yet in diuerse respects, he is the thing signified in Baptisme, and he is the thing signified in the Lords Supper.
yet in diverse respects, he is the thing signified in Baptism, and he is the thing signified in the lords Supper.
av p-acp j n2, pns31 vbz dt n1 vvd p-acp n1, cc pns31 vbz dt n1 vvd p-acp dt n2 n1.
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1726
This Christ Iesus, in his bloud chiefly, is the thing signified in the Sacrament of Baptisme:
This christ Iesus, in his blood chiefly, is the thing signified in the Sacrament of Baptism:
np1 np1 np1, p-acp po31 n1 av-jn, vbz dt n1 vvd p-acp dt n1 pp-f n1:
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1727
and why? Because that by his bloud he washeth away the filth of our soules;
and why? Because that by his blood he washes away the filth of our Souls;
cc q-crq? p-acp cst p-acp po31 n1 pns31 vvz av dt n1 pp-f po12 n2;
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1728
because that by the vertue of his bloud, he quickneth vs in our soules, with a heauenly life:
Because that by the virtue of his blood, he Quickeneth us in our Souls, with a heavenly life:
c-acp cst p-acp dt n1 pp-f po31 n1, pns31 vvz pno12 p-acp po12 n2, p-acp dt j n1:
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1729
because that by the power of his bloud he ingrafteth and incorporateth vs in his owne body.
Because that by the power of his blood he ingrafteth and Incorporateth us in his own body.
c-acp cst p-acp dt n1 pp-f po31 n1 pns31 vvz cc vvz pno12 p-acp po31 d n1.
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1730
For that Sacrament is a testimonie of the remission of our sinnes:
For that Sacrament is a testimony of the remission of our Sins:
p-acp d n1 vbz dt n1 pp-f dt n1 pp-f po12 n2:
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1731
that is, of the cleanenesse of our consciences, that our consciences by that bloud are washed inwardly.
that is, of the cleanenesse of our Consciences, that our Consciences by that blood Are washed inwardly.
d vbz, pp-f dt n1 pp-f po12 n2, cst po12 n2 p-acp d n1 vbr vvn av-j.
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1732
It testifieth also our new birth, that we are begotten spiritually to a heauenly life. It testifieth also the ioyning of vs in the body of Christ.
It Testifieth also our new birth, that we Are begotten spiritually to a heavenly life. It Testifieth also the joining of us in the body of christ.
pn31 vvz av po12 j n1, cst pns12 vbr vvn av-j p-acp dt j n1. pn31 vvz av dt vvg pp-f pno12 p-acp dt n1 pp-f np1.
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1733
As it is a testimonie, so it is a seale:
As it is a testimony, so it is a seal:
p-acp pn31 vbz dt n1, av pn31 vbz dt n1:
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1734
it not onely testifieth, but sealeth it vp in our hearts, and maketh vs in our hearts to feele the taste of that heauenly life begun in vs, that we are translated from death, in the which we were conceiued,
it not only Testifieth, but Sealeth it up in our hearts, and makes us in our hearts to feel the taste of that heavenly life begun in us, that we Are translated from death, in the which we were conceived,
pn31 xx av-j vvz, cc-acp vvz pn31 a-acp p-acp po12 n2, cc vv2 pno12 p-acp po12 n2 pc-acp vvi dt n1 pp-f cst j n1 vvn p-acp pno12, cst pns12 vbr vvn p-acp n1, p-acp dt r-crq pns12 vbdr vvn,
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1735
and ingrafted in the body of Christ. Marke then:
and ingrafted in the body of christ. Mark then:
cc vvn p-acp dt n1 pp-f np1. vvb av:
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1736
Christ in his bloud, as he is the washing of our regeneration, is the thing signified in Baptisme.
christ in his blood, as he is the washing of our regeneration, is the thing signified in Baptism.
np1 p-acp po31 n1, c-acp pns31 vbz dt n-vvg pp-f po12 n1, vbz dt n1 vvd p-acp n1.
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1737
In this Sacrament of the Lords Supper, againe, this same Christ is the thing signified, in another respect;
In this Sacrament of the lords Supper, again, this same christ is the thing signified, in Another respect;
p-acp d n1 pp-f dt n2 n1, av, d d np1 vbz dt n1 vvd, p-acp j-jn n1;
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1738
to wit in this respect, that his body and bloud serue to nourish my soule to life euerlasting:
to wit in this respect, that his body and blood serve to nourish my soul to life everlasting:
p-acp n1 p-acp d n1, cst po31 n1 cc n1 vvi pc-acp vvi po11 n1 p-acp n1 j:
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1739
for this Sacrament is no other thing but the image of our spirituall nourishment;
for this Sacrament is no other thing but the image of our spiritual nourishment;
c-acp d n1 vbz dx j-jn n1 p-acp dt n1 pp-f po12 j n1;
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1740
God testifying how our soules are fed and nourished to that heauenly life, by the image of a corporall nourishment.
God testifying how our Souls Are fed and nourished to that heavenly life, by the image of a corporal nourishment.
np1 vvg c-crq po12 n2 vbr vvn cc vvn p-acp d j n1, p-acp dt n1 pp-f dt j n1.
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1741
So in diuerse respects the same thing, that is, Christ Iesus, is signified in Baptisme, and is signified in the Lords Supper:
So in diverse respects the same thing, that is, christ Iesus, is signified in Baptism, and is signified in the lords Supper:
av p-acp j n2 dt d n1, cst vbz, np1 np1, vbz vvn p-acp n1, cc vbz vvn p-acp dt n2 n1:
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1742
In this Sacrament, the fruites of Christs death whereof I spake, the vertue of his sacrifice, the vertue of his passion;
In this Sacrament, the fruits of Christ death whereof I spoke, the virtue of his sacrifice, the virtue of his passion;
p-acp d n1, dt n2 pp-f npg1 n1 c-crq pns11 vvd, dt n1 pp-f po31 n1, dt n1 pp-f po31 n1;
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1743
I call not these fruites and vertues onely, the thing signified in the Sacrament of the Lords Supper:
I call not these fruits and Virtues only, the thing signified in the Sacrament of the lords Supper:
pns11 vvb xx d n2 cc n2 av-j, dt n1 vvd p-acp dt n1 pp-f dt n2 n1:
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1744
but rather I call the thing signified, that substance and that person, out of the which substance this vertue and these fruites do flow and proceede.
but rather I call the thing signified, that substance and that person, out of the which substance this virtue and these fruits do flow and proceed.
cc-acp av-c pns11 vvb dt n1 vvd, cst n1 cc d n1, av pp-f dt r-crq n1 d n1 cc d n2 vdb vvi cc vvi.
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1745
I grant and it is most certaine, that by the lawful vse & participiation of the Sacrament thou art partaker of all these fruites:
I grant and it is most certain, that by the lawful use & participation of the Sacrament thou art partaker of all these fruits:
pns11 vvb cc pn31 vbz av-ds j, cst p-acp dt j n1 cc n1 pp-f dt n1 pns21 vb2r n1 pp-f d d n2:
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1746
yet these fruites are not the first and chiefe thing, whereof thou art partaker in this Sacrament;
yet these fruits Are not the First and chief thing, whereof thou art partaker in this Sacrament;
av d n2 vbr xx dt ord cc j-jn n1, c-crq pns21 vb2r n1 p-acp d n1;
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1747
but of force thou must get another thing first.
but of force thou must get Another thing First.
cc-acp pp-f n1 pns21 vmb vvi j-jn n1 ord.
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1748
It is true that no man can be partaker of the substance of Christ, but the same soule must be also partaker of the fruites that flow from his substance:
It is true that no man can be partaker of the substance of christ, but the same soul must be also partaker of the fruits that flow from his substance:
pn31 vbz j cst dx n1 vmb vbi n1 pp-f dt n1 pp-f np1, cc-acp dt d n1 vmb vbi av n1 pp-f dt n2 cst vvb p-acp po31 n1:
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1749
yet notwithstanding, thou must discerne betwixt the substance & the fruits that flow from the substance,
yet notwithstanding, thou must discern betwixt the substance & the fruits that flow from the substance,
av a-acp, pns21 vmb vvi p-acp dt n1 cc dt n2 cst vvb p-acp dt n1,
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1750
and thou must be partaker of the substance in the first roome;
and thou must be partaker of the substance in the First room;
cc pns21 vmb vbi n1 pp-f dt n1 p-acp dt ord n1;
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1751
then in the next place, thou must be partaker of the fruites that flow from his substance. To make this cleere;
then in the next place, thou must be partaker of the fruits that flow from his substance. To make this clear;
av p-acp dt ord n1, pns21 vmb vbi n1 pp-f dt n2 cst vvb p-acp po31 n1. p-acp vvi d j;
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1752
in Baptisme, the fruites of Baptisme are remission of our sinnes, mortification, the killing of sinne,
in Baptism, the fruits of Baptism Are remission of our Sins, mortification, the killing of sin,
p-acp n1, dt n2 pp-f n1 vbr n1 pp-f po12 n2, n1, dt n-vvg pp-f n1,
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1753
and the sealing vp of our adoption, to life euerlasting. The substance out of the which these fruits do flow, is the bloud of Christ.
and the sealing up of our adoption, to life everlasting. The substance out of the which these fruits do flow, is the blood of christ.
cc dt vvg a-acp pp-f po12 n1, p-acp n1 j. dt n1 av pp-f dt r-crq d n2 vdb vvi, vbz dt n1 pp-f np1.
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1754
Ye must here of force discerne between the bloud, which is the substance;
You must Here of force discern between the blood, which is the substance;
pn22 vmb av pp-f n1 vvi p-acp dt n1, r-crq vbz dt n1;
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1755
and betweene remission of sinnes, washing, and regeneration, which are the fruites that flow from this bloud:
and between remission of Sins, washing, and regeneration, which Are the fruits that flow from this blood:
cc p-acp n1 pp-f n2, vvg, cc n1, r-crq vbr dt n2 cst vvb p-acp d n1:
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1756
so in the Sacrament of the Lords Supper, the fruits of that Sacrament are, the growth of faith, and the increase in holinesse.
so in the Sacrament of the lords Supper, the fruits of that Sacrament Are, the growth of faith, and the increase in holiness.
av p-acp dt n1 pp-f dt n2 n1, dt n2 pp-f d n1 vbr, dt n1 pp-f n1, cc dt n1 p-acp n1.
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1757
The thing signified is the substance;
The thing signified is the substance;
dt n1 vvd vbz dt n1;
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1758
that is, the body and bloud of Christ is the substance, out of which this growth in faith and holinesse doth proceede. Now see ye not this;
that is, the body and blood of christ is the substance, out of which this growth in faith and holiness does proceed. Now see you not this;
d vbz, dt n1 cc n1 pp-f np1 vbz dt n1, av pp-f r-crq d n1 p-acp n1 cc n1 vdz vvi. av vvb pn22 xx d;
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1759
That you must discerne betwene •he substance and the fruites, and must place the substance in the first place? So that the substance of Christ, that is, Christ himselfe, is the thing signified in this Sacrament.
That you must discern between •he substance and the fruits, and must place the substance in the First place? So that the substance of christ, that is, christ himself, is the thing signified in this Sacrament.
cst pn22 vmb vvi p-acp j n1 cc dt n2, cc vmb vvi dt n1 p-acp dt ord n1? av cst dt n1 pp-f np1, cst vbz, np1 px31, vbz dt n1 vvd p-acp d n1.
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1760
For your owne experience will make this plaine vnto you:
For your own experience will make this plain unto you:
p-acp po22 d n1 vmb vvi d n1 p-acp pn22:
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1761
Before your stomacke be filled with any foode, ye must eate the substance of the food first:
Before your stomach be filled with any food, you must eat the substance of the food First:
c-acp po22 n1 vbi vvn p-acp d n1, pn22 vmb vvi dt n1 pp-f dt n1 ord:
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1762
before you be filled with bread, ye must eate the substance of the bread first;
before you be filled with bred, you must eat the substance of the bred First;
c-acp pn22 vbb vvn p-acp n1, pn22 vmb vvi dt n1 pp-f dt n1 ord;
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1763
before your drowth be quenched with any drinke, ye must of necessity drinke the substance of the drinke first. Euen so after this manner;
before your drought be quenched with any drink, you must of necessity drink the substance of the drink First. Eve so After this manner;
p-acp po22 n1 vbi vvn p-acp d n1, pn22 vmb pp-f n1 vvi dt n1 pp-f dt n1 ord. np1 av p-acp d n1;
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1764
before the hunger of your soules be satisfied, & the thirst thereof quenched, ye must eate the flesh of Christ and drinke his bloud first, and that by faith.
before the hunger of your Souls be satisfied, & the thirst thereof quenched, you must eat the Flesh of christ and drink his blood First, and that by faith.
p-acp dt n1 pp-f po22 n2 vbb vvn, cc dt n1 av vvn, pn22 vmb vvi dt n1 pp-f np1 cc vvi po31 n1 ord, cc cst p-acp n1.
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1765
So consider the one by the other;
So Consider the one by the other;
av vvb dt crd p-acp dt j-jn;
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1766
looke to what vse bread and wine serue to thy body, to the same vse the body and bloud of Christ serue to thy soule;
look to what use bred and wine serve to thy body, to the same use the body and blood of christ serve to thy soul;
vvb p-acp r-crq n1 n1 cc n1 vvi p-acp po21 n1, p-acp dt d vvb dt n1 cc n1 pp-f np1 vvi p-acp po21 n1;
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1767
and he that appointed the one to serue for thy body, the same God appointed the other to serue for thy soule.
and he that appointed the one to serve for thy body, the same God appointed the other to serve for thy soul.
cc pns31 cst vvd dt crd pc-acp vvi p-acp po21 n1, dt d np1 vvd dt j-jn pc-acp vvi p-acp po21 n1.
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1768
So looke how impossible it is for thee, to be fed with that food yt neuer cometh into thy mouth,
So look how impossible it is for thee, to be fed with that food that never comes into thy Mouth,
av vvb c-crq j pn31 vbz p-acp pno21, pc-acp vbi vvn p-acp d n1 pn31 av-x vvz p-acp po21 n1,
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1769
or to recouer health by those drugs which neuer were applyed;
or to recover health by those drugs which never were applied;
cc pc-acp vvi n1 p-acp d n2 r-crq av-x vbdr vvd;
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1770
it is as impossible for thee to be fed by the body of Christ and to get thy health by the bloud of Christ,
it is as impossible for thee to be fed by the body of christ and to get thy health by the blood of christ,
pn31 vbz a-acp j p-acp pno21 pc-acp vbi vvn p-acp dt n1 pp-f np1 cc pc-acp vvi po21 n1 p-acp dt n1 pp-f np1,
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1771
except thou first eate his body, and drinke his bloud.
except thou First eat his body, and drink his blood.
c-acp pns21 ord vvi po31 n1, cc vvi po31 n1.
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1772
Then ye see, that the thing signified in the Lords Supper, is not the fruites so much as the body and bloud,
Then you see, that the thing signified in the lords Supper, is not the fruits so much as the body and blood,
cs pn22 vvb, cst dt n1 vvd p-acp dt n2 n1, vbz xx dt n2 av av-d c-acp dt n1 cc n1,
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1773
and Christ Iesus, which is the fountaine and substance, from which all these fruites do flow and proceed.
and christ Iesus, which is the fountain and substance, from which all these fruits do flow and proceed.
cc np1 np1, r-crq vbz dt n1 cc n1, p-acp r-crq d d n2 vdb vvi cc vvi.
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1774
Then I say, suppose Christ who is the thing signified, remaine alwaies one and the same in both the Sacraments:
Then I say, suppose christ who is the thing signified, remain always one and the same in both the Sacraments:
av pns11 vvb, vvb np1 r-crq vbz dt n1 vvd, vvb av crd cc dt d p-acp d dt n2:
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1775
yet the signes whereby this one Christ is signified in the Sacraments, are not one, nor of an equall number.
yet the Signs whereby this one christ is signified in the Sacraments, Are not one, nor of an equal number.
av dt n2 c-crq d crd np1 vbz vvn p-acp dt n2, vbr xx pi, ccx pp-f dt j-jn n1.
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1776
For in Baptisme the thing that representeth Christ is Water. In the Lords Supper, the things that represent Christ, are Bread & Wine.
For in Baptism the thing that Representeth christ is Water. In the lords Supper, the things that represent christ, Are Bred & Wine.
p-acp p-acp n1 dt n1 cst vvz np1 vbz n1. p-acp dt n2 n1, dt n2 cst vvi np1, vbr n1 cc n1.
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1777
Water is appointed to represent Christ in Baptisme, because it is meetest to represent our washing with the bloud of Christ:
Water is appointed to represent christ in Baptism, Because it is meetest to represent our washing with the blood of christ:
n1 vbz vvn pc-acp vvi np1 p-acp n1, c-acp pn31 vbz js pc-acp vvi po12 n-vvg p-acp dt n1 pp-f np1:
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1778
for what is fitter to wash with then water? So there is nothing meeter to wash the soule, then the bloud of Christ.
for what is fitter to wash with then water? So there is nothing meeter to wash the soul, then the blood of christ.
p-acp r-crq vbz jc pc-acp vvi p-acp av n1? av a-acp vbz pix jc pc-acp vvi dt n1, cs dt n1 pp-f np1.
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1779
In this Sacrament he hath appointed Bread and Wine:
In this Sacrament he hath appointed Bred and Wine:
p-acp d n1 pns31 vhz vvn n1 cc n1:
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1780
why? Because there is nothing more meete to nourish the body then bread and wine;
why? Because there is nothing more meet to nourish the body then bred and wine;
q-crq? p-acp pc-acp vbz pix av-dc j pc-acp vvi dt n1 cs n1 cc n1;
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1781
so the Lord hath not chosen these signes without a reason.
so the Lord hath not chosen these Signs without a reason.
av dt n1 vhz xx vvn d n2 p-acp dt n1.
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1782
As the signes in the Sacrament are not alwayes one, so the same in both, are not of one number:
As the Signs in the Sacrament Are not always one, so the same in both, Are not of one number:
p-acp dt n2 p-acp dt n1 vbr xx av crd, av dt d p-acp d, vbr xx pp-f crd n1:
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1783
For in Baptisme, we haue but one element; in this Sacrament, we haue two elements.
For in Baptism, we have but one element; in this Sacrament, we have two elements.
c-acp p-acp n1, pns12 vhb cc-acp crd n1; p-acp d n1, pns12 vhb crd n2.
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1784
Now what is the reason of this diuersity, that the Lord in the one Sacrament, hath appointed two signes,
Now what is the reason of this diversity, that the Lord in the one Sacrament, hath appointed two Signs,
av q-crq vbz dt n1 pp-f d n1, cst dt n1 p-acp dt crd n1, vhz vvn crd n2,
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1785
and in the other but one signe? I will shew you the reason. He hath appointed onely one signe in Baptisme, to wit, Water;
and in the other but one Signen? I will show you the reason. He hath appointed only one Signen in Baptism, to wit, Water;
cc p-acp dt j-jn p-acp crd n1? pns11 vmb vvi pn22 dt n1. pns31 vhz vvn av-j crd n1 p-acp n1, pc-acp vvi, n1;
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1786
because Water is sufficient enough for the whole.
Because Water is sufficient enough for the Whole.
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1787
If water had not beene sufficient to represent the thing signified, he would haue appointed another signe:
If water had not been sufficient to represent the thing signified, he would have appointed Another Signen:
cs n1 vhd xx vbn j pc-acp vvi dt n1 vvd, pns31 vmd vhi vvn j-jn n1:
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1788
but in respect that Water doth the turne, and representeth fully the washing of our soules by the bloud of Christ, what need then haue we of any signe? Now in this Sacrament one signe will not suffice, but there must be two.
but in respect that Water does the turn, and Representeth Fully the washing of our Souls by the blood of christ, what need then have we of any Signen? Now in this Sacrament one Signen will not suffice, but there must be two.
cc-acp p-acp n1 cst n1 vdz dt n1, cc vvz av-j dt n-vvg pp-f po12 n2 p-acp dt n1 pp-f np1, r-crq n1 av vhb pns12 pp-f d n1? av p-acp d n1 crd n1 vmb xx vvi, cc-acp a-acp vmb vbi crd.
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1789
And why? Wine cannot be sufficient alone, neither can Bread be sufficient alone: for he that hath Bread onely, and Wine onely, hath not a perfect corporall nourishment;
And why? Wine cannot be sufficient alone, neither can Bred be sufficient alone: for he that hath Bred only, and Wine only, hath not a perfect corporal nourishment;
cc q-crq? n1 vmbx vbi j av-j, dx vmb n1 vbi j av-j: c-acp pns31 cst vhz n1 av-j, cc n1 av-j, vhz xx dt j j n1;
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1790
therefore that they might represent, and let vs see a perfect nourishment, he hath giuen vs both Bread and Wine (for the perfect corporall nourishment standeth in meate and drinke) to represent the full and perfect nourishment of the soule.
Therefore that they might represent, and let us see a perfect nourishment, he hath given us both Bred and Wine (for the perfect corporal nourishment Stands in meat and drink) to represent the full and perfect nourishment of the soul.
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1791
Marke how full and perfect a nourishment he hath to his body that hath store of Bread and Wine:
Mark how full and perfect a nourishment he hath to his body that hath store of Bred and Wine:
n1 c-crq j cc j dt n1 pns31 vhz p-acp po31 n1 cst vhz n1 pp-f n1 cc n1:
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1792
so he that hath Christ lacketh nothing of a full and perfect nourishment for his soule.
so he that hath christ lacketh nothing of a full and perfect nourishment for his soul.
av pns31 cst vhz np1 vvz pix pp-f dt j cc j n1 p-acp po31 n1.
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1793
Then you see the reason wherefore there are two signes appointed in this Sacrament, and onely one signe in Baptisme.
Then you see the reason Wherefore there Are two Signs appointed in this Sacrament, and only one Signen in Baptism.
cs pn22 vvb dt n1 c-crq pc-acp vbr crd n2 vvn p-acp d n1, cc av-j crd n1 p-acp n1.
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1794
There remaineth yet concerning these signes, two thing to be enquired. There remains yet Concerning these Signs, two thing to be inquired.
pc-acp vvz av vvg d n2, crd n1 pc-acp vbi vvn.
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1795
First, what power hath that Bread in this Sacrament, to be a signe more then the bread which is vsed in common houses:
First, what power hath that Bred in this Sacrament, to be a Signen more then the bred which is used in Common houses:
ord, r-crq n1 vhz d n1 p-acp d n1, pc-acp vbi dt n1 av-dc cs dt n1 r-crq vbz vvn p-acp j n2:
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1796
from whence cometh that power? Next, if it haue a power, how long endureth and remaineth that power with the bread? For the first, concerning the power which that bread hath more then any other bread, I will tell you.
from whence comes that power? Next, if it have a power, how long Endureth and remains that power with the bred? For the First, Concerning the power which that bred hath more then any other bred, I will tell you.
p-acp q-crq vvz d n1? ord, cs pn31 vhb dt n1, c-crq av-j vvz cc vvz cst n1 p-acp dt n1? p-acp dt ord, vvg dt n1 r-crq d n1 vhz dc cs d j-jn n1, pns11 vmb vvi pn22.
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1797
That Bread hath a power giuen vnto it by Christ & by his institution; by the which institution it is appointed to signifie his bodie, to represent his body, and to deliuer his bodie.
That Bred hath a power given unto it by christ & by his Institution; by the which Institution it is appointed to signify his body, to represent his body, and to deliver his body.
cst n1 vhz dt n1 vvn p-acp pn31 p-acp np1 cc p-acp po31 n1; p-acp dt r-crq n1 pn31 vbz vvn pc-acp vvi po31 n1, pc-acp vvi po31 n1, cc pc-acp vvi po31 n1.
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1798
That Bread hath a power flowing from Christ and his institution, which other common bread hath not: That Bred hath a power flowing from christ and his Institution, which other Common bred hath not:
cst n1 vhz dt n1 vvg p-acp np1 cc po31 n1, r-crq j-jn j n1 vhz xx:
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1799
so that if any of you would aske, when the Minister in this action is breaking or distributing that Bread, pouring out and distributing that Wine;
so that if any of you would ask, when the Minister in this actium is breaking or distributing that Bred, pouring out and distributing that Wine;
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1800
if you would I say, aske what sort of creatures those are? this is the answer: They are holy things.
if you would I say, ask what sort of creatures those Are? this is the answer: They Are holy things.
cs pn22 vmd pns11 vvi, vvb r-crq n1 pp-f n2 d vbr? d vbz dt n1: pns32 vbr j n2.
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1801
Ye must giue this name to the signes and seales of the body and bloud of Christ.
You must give this name to the Signs and Seals of the body and blood of christ.
pn22 vmb vvi d n1 p-acp dt n2 cc n2 pp-f dt n1 cc n1 pp-f np1.
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1802
That Bread of the Sacrament is a holy Bread; and that Wine is an holy Wine:
That Bred of the Sacrament is a holy Bred; and that Wine is an holy Wine:
cst n1 pp-f dt n1 vbz dt j n1; cc d n1 vbz dt j n1:
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1803
Why? Because the blessed institution of Christ, hath seuered them from that vse whereunto they serued before,
Why? Because the blessed Institution of christ, hath severed them from that use whereunto they served before,
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1804
and hath applyed them vnto an holy vse; not to feede the bodie, but to feede the soule.
and hath applied them unto an holy use; not to feed the body, but to feed the soul.
cc vhz vvd pno32 p-acp dt j n1; xx pc-acp vvi dt n1, cc-acp pc-acp vvi dt n1.
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1805
Thus farre concerning the power of that Bread: it hath a power flowing from Christ and his institution.
Thus Far Concerning the power of that Bred: it hath a power flowing from christ and his Institution.
av av-j vvg dt n1 pp-f d n1: pn31 vhz dt n1 vvg p-acp np1 cc po31 n1.
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1806
Now the second thing is, how long this power continueth with that Bread; how long that Bread hath this office.
Now the second thing is, how long this power Continueth with that Bred; how long that Bred hath this office.
av dt ord n1 vbz, q-crq av-j d n1 vvz p-acp d n1; c-crq av-j d n1 vhz d n1.
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1807
In a word, I say, this power continueth with that Bread during the time of the action;
In a word, I say, this power Continueth with that Bred during the time of the actium;
p-acp dt n1, pns11 vvb, d n1 vvz p-acp d n1 p-acp dt n1 pp-f dt n1;
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1808
during the seruice of the Table.
during the service of the Table.
p-acp dt n1 pp-f dt n1.
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1809
Looke how long that action continueth, and that the seruice of the Table lasteth, so long it continueth holy Bread;
Look how long that actium Continueth, and that the service of the Table lasteth, so long it Continueth holy Bred;
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1810
so long continueth the power with that Bread: but looke how soone the action is ended, so soone endeth the holinesse of it:
so long Continueth the power with that Bred: but look how soon the actium is ended, so soon Endeth the holiness of it:
av av-j vvz dt n1 p-acp d n1: cc-acp vvb c-crq av dt n1 vbz vvn, av av vvz dt n1 pp-f pn31:
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1811
looke how soone the seruice of the Table is ended; so soone that Bread becomes common bread againe, and the holinesse of it ceasseth.
look how soon the service of the Table is ended; so soon that Bred becomes Common bred again, and the holiness of it ceaseth.
vvb c-crq av dt n1 pp-f dt n1 vbz vvn; av av d n1 vvz j n1 av, cc dt n1 pp-f pn31 vvz.
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1812
Then this power continueth not for euer, but it continueth onely during the time of the action & seruice of the Table. Thus far concerning the Elements.
Then this power Continueth not for ever, but it Continueth only during the time of the actium & service of the Table. Thus Far Concerning the Elements.
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1813
There is besides the Elements another sort of signes in the Sacrament:
There is beside the Elements Another sort of Signs in the Sacrament:
pc-acp vbz p-acp dt n2 j-jn n1 pp-f n2 p-acp dt n1:
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1814
there is not a ceremonie in the Sacrament of the Lords Supper, but is a signe,
there is not a ceremony in the Sacrament of the lords Supper, but is a Signen,
pc-acp vbz xx dt n1 p-acp dt n1 pp-f dt n2 n1, cc-acp vbz dt n1,
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1815
and hath it owne spirituall signification with it:
and hath it own spiritual signification with it:
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1816
as namely, looking to the breaking of that Bread, it representeth vnto thee the breaking of the bodie and bloud of Christ.
as namely, looking to the breaking of that Bred, it Representeth unto thee the breaking of the body and blood of christ.
c-acp av, vvg p-acp dt n-vvg pp-f d n1, pn31 vvz p-acp pno21 dt n-vvg pp-f dt n1 cc n1 pp-f np1.
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1817
Not that his bodie and bones were broken, but that it was broken with dolour, with anguish and distresse of heart;
Not that his body and bones were broken, but that it was broken with dolour, with anguish and distress of heart;
xx d po31 n1 cc n2 vbdr vvn, cc-acp cst pn31 vbds vvn p-acp n1, p-acp n1 cc n1 pp-f n1;
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1818
with the weight of the indignation and furie of God, that he sustained for our sinnes which he tooke vpon him.
with the weight of the Indignation and fury of God, that he sustained for our Sins which he took upon him.
p-acp dt n1 pp-f dt n1 cc n1 pp-f np1, cst pns31 vvd p-acp po12 n2 r-crq pns31 vvd p-acp pno31.
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1819
Then the breaking is an essentiall ceremonie: the pouring out of the wine also is an essentiall ceremonie.
Then the breaking is an essential ceremony: the pouring out of the wine also is an essential ceremony.
av dt n-vvg vbz dt j n1: dt vvg av pp-f dt n1 av vbz dt j n1.
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1820
For as ye see clearely, that by the Wine is signified the bloud of Christ,
For as you see clearly, that by the Wine is signified the blood of christ,
p-acp c-acp pn22 vvb av-j, cst p-acp dt n1 vbz vvn dt n1 pp-f np1,
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1821
so by the pouring out of the Wine, is signified that his bloud was seuered from his flesh;
so by the pouring out of the Wine, is signified that his blood was severed from his Flesh;
av p-acp dt vvg av pp-f dt n1, vbz vvn cst po31 n1 vbds vvn p-acp po31 n1;
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1822
and the seuering of those two maketh death: for in bloud is the life; and consequently it testifieth his death.
and the severing of those two makes death: for in blood is the life; and consequently it Testifieth his death.
cc dt n-vvg pp-f d crd vvz n1: c-acp p-acp n1 vbz dt n1; cc av-j pn31 vvz po31 n1.
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The pouring out of the Wine then telleth thee, that he died for thee, that his bloud was shed for thee;
The pouring out of the Wine then Telleth thee, that he died for thee, that his blood was shed for thee;
dt vvg av pp-f dt n1 av vvz pno21, cst pns31 vvd p-acp pno21, cst po31 n1 vbds vvn p-acp pno21;
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1824
so this is an essentiall ceremonie which must not be left out. Likewise the distribution, giuing and eating are essentiall ceremonies.
so this is an essential ceremony which must not be left out. Likewise the distribution, giving and eating Are essential ceremonies.
av d vbz dt j n1 r-crq vmb xx vbi vvn av. av dt n1, vvg cc vvg vbr j n2.
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1825
And what doth the eating testifie vnto thee? The applying of the bodie & bloud of Christ vnto thy soule.
And what does the eating testify unto thee? The applying of the body & blood of christ unto thy soul.
cc q-crq vdz dt j-vvg vvi p-acp pno21? dt vvg pp-f dt n1 cc n1 pp-f np1 p-acp po21 n1.
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1826
So that there is none of these rites but haue their owne signification;
So that there is none of these Rites but have their own signification;
av cst pc-acp vbz pix pp-f d n2 cc-acp vhb po32 d n1;
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1827
and there cannot one of them be left out but ye shall peruert the whole action. Thus far concerning the signes.
and there cannot one of them be left out but you shall pervert the Whole actium. Thus Far Concerning the Signs.
cc a-acp vmbx pi pp-f pno32 vbi vvn av p-acp pn22 vmb vvi dt j-jn n1. av av-j vvg dt n2.
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1828
Now what profit can ye make of all this discourse? Learne this lesson, and ye shall make profite by these things.
Now what profit can you make of all this discourse? Learn this Lesson, and you shall make profit by these things.
av r-crq n1 vmb pn22 vvi pp-f d d n1? vvb d n1, cc pn22 vmb vvi n1 p-acp d n2.
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1829
In respect that euery signe and ceremonie hath it owne spirituall signification, so that there is not a ceremonie in this whole action that wanteth it owne spirituall signification;
In respect that every Signen and ceremony hath it own spiritual signification, so that there is not a ceremony in this Whole actium that Wants it own spiritual signification;
p-acp n1 cst d n1 cc n1 vhz pn31 d j n1, av cst pc-acp vbz xx dt n1 p-acp d j-jn n1 cst vvz pn31 d j n1;
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1830
consider this and thinke with your selues at that time especially when ye are at the Lords Table,
Consider this and think with your selves At that time especially when you Are At the lords Table,
vvb d cc vvi p-acp po22 n2 p-acp d n1 av-j c-crq pn22 vbr p-acp dt n2 n1,
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and in the sight of that action, that looke what thou seest the Minister doing outwardly, what euer it be: (Is he breaking that Bread? is he dealing that Bread?) Thinke assuredly with thy selfe that Christ is as busie doing all these things spiritually vnto thy soule:
and in the sighed of that actium, that look what thou See the Minister doing outwardly, what ever it be: (Is he breaking that Bred? is he dealing that Bred?) Think assuredly with thy self that christ is as busy doing all these things spiritually unto thy soul:
cc p-acp dt n1 pp-f d n1, cst vvb r-crq pns21 vv2 dt n1 vdg av-j, r-crq av pn31 vbb: (vbz pns31 vvg d n1? vbz pns31 vvg d n1?) vvb av-vvn p-acp po21 n1 cst np1 vbz a-acp j vdg d d n2 av-j p-acp po21 n1:
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1832
he is as busie giuing vnto thee his owne bodie with his owne hand:
he is as busy giving unto thee his own body with his own hand:
pns31 vbz a-acp j vvg p-acp pno21 po31 d n1 p-acp po31 d n1:
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he is as busie giuing to thee his owne bloud with the vertue and efficacie of it.
he is as busy giving to thee his own blood with the virtue and efficacy of it.
pns31 vbz a-acp j vvg p-acp pno21 po31 d n1 p-acp dt n1 cc n1 pp-f pn31.
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1834
So in this action (if thou be a faithfull Communicant) looke what the mouth doth, and how the mouth of the bodie is occupied outwardly:
So in this actium (if thou be a faithful Communicant) look what the Mouth does, and how the Mouth of the body is occupied outwardly:
av p-acp d n1 (cs pns21 vbb dt j n1) vvb r-crq dt n1 vdz, cc c-crq dt n1 pp-f dt n1 vbz vvn av-j:
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1835
so is the hand and mouth of the soule (which is faith) occupied inwardly.
so is the hand and Mouth of the soul (which is faith) occupied inwardly.
av vbz dt n1 cc n1 pp-f dt n1 (r-crq vbz n1) vvd av-j.
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1836
As the mouth taketh that Bread and that Wine;
As the Mouth Takes that Bred and that Wine;
p-acp dt n1 vvz d n1 cc d n1;
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1837
so the mouth of thy soule taketh the body and bloud of Christ, and that by faith.
so the Mouth of thy soul Takes the body and blood of christ, and that by faith.
av dt n1 pp-f po21 n1 vvz dt n1 cc n1 pp-f np1, cc cst p-acp n1.
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1838
For by faith and a constant perswasion, is the onely way to eate the bodie and drinke the bloud of Christ inwardly:
For by faith and a constant persuasion, is the only Way to eat the body and drink the blood of christ inwardly:
p-acp p-acp n1 cc dt j n1, vbz dt j n1 pc-acp vvi dt n1 cc vvi dt n1 pp-f np1 av-j:
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1839
and doing this, there cannot but follow a fruitfull eating. Thus far for the consideration of the signes.
and doing this, there cannot but follow a fruitful eating. Thus Far for the consideration of the Signs.
cc vdg d, a-acp vmbx cc-acp vvi dt j n-vvg. av av-j p-acp dt n1 pp-f dt n2.
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1840
Now cometh in the matter wherein greatest difficultie standeth, whereof I spake the last day as God gaue me the grace;
Now comes in the matter wherein greatest difficulty Stands, whereof I spoke the last day as God gave me the grace;
av vvz p-acp dt n1 c-crq js n1 vvz, c-crq pns11 vvd dt ord n1 p-acp np1 vvd pno11 dt n1;
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1841
yet in the particular I must speake as well as in the generall, but somewhat more shortly.
yet in the particular I must speak as well as in the general, but somewhat more shortly.
av p-acp dt j pns11 vmb vvi a-acp av c-acp p-acp dt n1, cc-acp av av-dc av-j.
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1842
Then ye haue to vnderstand for the better information of your consciences;
Then you have to understand for the better information of your Consciences;
cs pn22 vhb pc-acp vvi p-acp dt jc n1 pp-f po22 n2;
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1843
& for the better preparation of your soules ye haue to vnderstand, how that Bread and that Wine which are signes, are coupled with the body and bloud of Christ which are signified thereby:
& for the better preparation of your Souls you have to understand, how that Bred and that Wine which Are Signs, Are coupled with the body and blood of christ which Are signified thereby:
cc p-acp dt jc n1 pp-f po22 n2 pn22 vhb pc-acp vvi, c-crq d n1 cc d n1 r-crq vbr n2, vbr vvn p-acp dt n1 cc n1 pp-f np1 r-crq vbr vvn av:
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1844
What sort of coniunction is this, and from whence this coniunction floweth I shall be briefe;
What sort of conjunction is this, and from whence this conjunction flows I shall be brief;
q-crq n1 pp-f n1 vbz d, cc p-acp c-crq d n1 vvz pns11 vmb vbi j;
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1845
because I haue already in my last Lecture spoken of it at large.
Because I have already in my last Lecture spoken of it At large.
c-acp pns11 vhb av p-acp po11 ord n1 vvn pp-f pn31 p-acp j.
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1846
Take heede, for if ye giue not good attention, it is not possible that ye can conceiue this coniunction.
Take heed, for if you give not good attention, it is not possible that you can conceive this conjunction.
vvb n1, c-acp cs pn22 vvb xx j n1, pn31 vbz xx j cst pn22 vmb vvi d n1.
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1847
Concerning this coniunction would you know how these two are coupled? Then must you first marke the nature of the signes,
Concerning this conjunction would you know how these two Are coupled? Then must you First mark the nature of the Signs,
vvg d n1 vmd pn22 vvi c-crq d crd vbr vvn? av vmb pn22 ord vvi dt n1 pp-f dt n2,
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1848
and the nature of the thing signified; ye must obserue both their natures:
and the nature of the thing signified; you must observe both their nature's:
cc dt n1 pp-f dt n1 vvd; pn22 vmb vvi d po32 n2:
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1849
And why? Because nothing can be coupled nor conioyned with other, but so far as the nature of it will suffer;
And why? Because nothing can be coupled nor conjoined with other, but so Far as the nature of it will suffer;
cc q-crq? p-acp pix vmb vbi vvn ccx vvn p-acp j-jn, cc-acp av av-j c-acp dt n1 pp-f pn31 vmb vvi;
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1850
if the nature of it will not suffer a coniunction, they cannot be conioyned.
if the nature of it will not suffer a conjunction, they cannot be conjoined.
cs dt n1 pp-f pn31 vmb xx vvi dt n1, pns32 vmbx vbi vvn.
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1851
Or will the nature of it suffer a coniunction? looke how farre it will suffer a coniunction, so far are they conioyned.
Or will the nature of it suffer a conjunction? look how Far it will suffer a conjunction, so Far Are they conjoined.
cc vmb dt n1 pp-f pn31 vvi dt n1? vvb c-crq av-j pn31 vmb vvi dt n1, av av-j vbr pns32 vvn.
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1852
Seeing then ye must obserue the nature of the things that are conioyned, first marke the thing signified what the nature thereof is;
Seeing then you must observe the nature of the things that Are conjoined, First mark the thing signified what the nature thereof is;
vvg av pn22 vmb vvi dt n1 pp-f dt n2 cst vbr vvn, ord vvb dt n1 vvd r-crq dt n1 av vbz;
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1853
marking that, ye shall see that the thing signified is of a spirituall nature, or a heauenly and mysticall nature.
marking that, you shall see that the thing signified is of a spiritual nature, or a heavenly and mystical nature.
vvg cst, pn22 vmb vvi cst dt n1 vvn vbz pp-f dt j n1, cc dt j cc j n1.
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1854
Then may ye conclude, that this spirituall thing will suffer a spirituall coniunction, a mystical and secret coniunction. Againe, obserue the signe:
Then may you conclude, that this spiritual thing will suffer a spiritual conjunction, a mystical and secret conjunction. Again, observe the Signen:
av vmb pn22 vvi, cst d j n1 vmb vvi dt j n1, dt j cc j-jn n1. av, vvb dt n1:
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1855
The signe of his nature (as I haue told you) hath a relation vnto the thing signified:
The Signen of his nature (as I have told you) hath a Relation unto the thing signified:
dt n1 pp-f po31 n1 (c-acp pns11 vhb vvn pn22) vhz dt n1 p-acp dt n1 vvd:
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1856
and the thing signified, of his nature hath a relation vnto the signe.
and the thing signified, of his nature hath a Relation unto the Signen.
cc dt n1 vvd, pp-f po31 n1 vhz dt n1 p-acp dt n1.
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1857
So then the signe and the thing signified will suffer to be conioyned by a mutuall relation:
So then the Signen and the thing signified will suffer to be conjoined by a mutual Relation:
av av dt n1 cc dt n1 vvn vmb vvi pc-acp vbi vvn p-acp dt j n1:
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1858
both the signe and the thing signified, in respect they haue a mutuall relation the one vnto the other, they will suffer themselues to be conioyned by a relatiue coniunction.
both the Signen and the thing signified, in respect they have a mutual Relation the one unto the other, they will suffer themselves to be conjoined by a relative conjunction.
d dt n1 cc dt n1 vvd, p-acp n1 pns32 vhb dt j n1 dt crd p-acp dt n-jn, pns32 vmb vvi px32 pc-acp vbi vvn p-acp dt j n1.
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1859
Now if ye aske me what sort of coniunction is betweene that Bread and Wine and the bodie and bloud of Christ:
Now if you ask me what sort of conjunction is between that Bred and Wine and the body and blood of christ:
av cs pn22 vvb pno11 r-crq n1 pp-f n1 vbz p-acp d n1 cc n1 cc dt n1 cc n1 pp-f np1:
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1860
to tell you in a word, I say, it is a sec•et and spirituall coniunction;
to tell you in a word, I say, it is a sec•et and spiritual conjunction;
pc-acp vvi pn22 p-acp dt n1, pns11 vvb, pn31 vbz dt j cc j n1;
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1861
such a coniunction as standeth in a mutuall respect betwixt the Bread and the bodie of Christ,
such a conjunction as Stands in a mutual respect betwixt the Bred and the body of christ,
d dt n1 c-acp vvz p-acp dt j n1 p-acp dt n1 cc dt n1 pp-f np1,
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1862
and betwixt the Wine and the bloud of Christ: then I say, it is a secret and a spirituall coniunction.
and betwixt the Wine and the blood of christ: then I say, it is a secret and a spiritual conjunction.
cc p-acp dt n1 cc dt n1 pp-f np1: cs pns11 vvb, pn31 vbz dt j-jn cc dt j n1.
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1863
Ye would not be so inquisitiue of this coniunction if it were corporall, visible, or locall:
You would not be so inquisitive of this conjunction if it were corporal, visible, or local:
pn22 vmd xx vbi av j pp-f d n1 cs pn31 vbdr j, j, cc j:
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1864
if you saw them both before your eyes, you would not aske how they are conioyned;
if you saw them both before your eyes, you would not ask how they Are conjoined;
cs pn22 vvd pno32 d p-acp po22 n2, pn22 vmd xx vvi c-crq pns32 vbr vvn;
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1865
or if thou didst see them both in one place.
or if thou didst see them both in one place.
cc cs pns21 vdd2 vvi pno32 d p-acp crd n1.
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1866
But because you see but the one with your eyes, and the other is hid, this maketh the coniunction the more difficult to be vttered and vnderstood.
But Because you see but the one with your eyes, and the other is hid, this makes the conjunction the more difficult to be uttered and understood.
cc-acp c-acp pn22 vvb p-acp dt pi p-acp po22 n2, cc dt n-jn vbz vvn, d vvz dt n1 dt av-dc j pc-acp vbi vvn cc vvn.
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1867
And how is it possible that ye can conceiue this secret & hid coniunction, except you haue the eyes of your mind illuminated by the Spirit, whereby ye may come to the right vnderstanding? But if ye haue any insight into these spirituall matters that come by faith, this coniunction will appeare as clearely by the eye of your faith,
And how is it possible that you can conceive this secret & hid conjunction, except you have the eyes of your mind illuminated by the Spirit, whereby you may come to the right understanding? But if you have any insight into these spiritual matters that come by faith, this conjunction will appear as clearly by the eye of your faith,
cc q-crq vbz pn31 j cst pn22 vmb vvi d j-jn cc j-vvn n1, c-acp pn22 vhb dt n2 pp-f po22 n1 vvn p-acp dt n1, c-crq pn22 vmb vvi p-acp dt j-jn n1? p-acp cs pn22 vhb d n1 p-acp d j n2 cst vvb p-acp n1, d n1 vmb vvi c-acp av-j p-acp dt n1 pp-f po22 n1,
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1868
as the physicall coniunction doth to the eye of your body. Now to haue this matter made more plaine;
as the physical conjunction does to the eye of your body. Now to have this matter made more plain;
c-acp dt j n1 vdz p-acp dt n1 pp-f po22 n1. av pc-acp vhi d n1 vvd av-dc j;
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1869
there is another coniunction which serueth to make this coniunction very cleare:
there is Another conjunction which serveth to make this conjunction very clear:
pc-acp vbz j-jn n1 r-crq vvz pc-acp vvi d n1 av j:
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1870
namely, the coniunction betwixt the word which I speake, and the thing signified by that same word.
namely, the conjunction betwixt the word which I speak, and the thing signified by that same word.
av, dt n1 p-acp dt n1 r-crq pns11 vvb, cc dt n1 vvd p-acp cst d n1.
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1871
As if I speake to you of things in this language which ye vnderstand, be it of things past though neuer so long since;
As if I speak to you of things in this language which you understand, be it of things past though never so long since;
p-acp cs pns11 vvb p-acp pn22 pp-f n2 p-acp d n1 r-crq pn22 vvb, vbb pn31 pp-f n2 j c-acp av-x av av-j a-acp;
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1872
of things to come though neuer so farre off; of things absent though neuer so farre distant;
of things to come though never so Far off; of things absent though never so Far distant;
pp-f n2 pc-acp vvi cs av-x av av-j a-acp; pp-f n2 j cs av-x av av-j j;
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1873
yet so soone as I speake the word, whether it be of things past or to come, the thing it selfe will come into your mind.
yet so soon as I speak the word, whither it be of things past or to come, the thing it self will come into your mind.
av av av c-acp pns11 vvb dt n1, cs pn31 vbb pp-f n2 j cc pc-acp vvi, dt n1 pn31 n1 vmb vvi p-acp po22 n1.
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1874
The word is heard no sooner by your eare, but the thing signified by the same word cometh into your mind.
The word is herd no sooner by your ear, but the thing signified by the same word comes into your mind.
dt n1 vbz vvn dx av-c p-acp po22 n1, cc-acp dt n1 vvd p-acp dt d n1 vvz p-acp po22 n1.
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1875
What maketh the thing signified, though absent, to come into my mind? This could not be,
What makes the thing signified, though absent, to come into my mind? This could not be,
q-crq vv2 dt n1 vvd, cs j, pc-acp vvi p-acp po11 n1? d vmd xx vbi,
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1876
except there were a coniunction betweene the word and the thing signified by the word. As for example;
except there were a conjunction between the word and the thing signified by the word. As for Exampl;
c-acp pc-acp vbdr dt n1 p-acp dt n1 cc dt n1 vvd p-acp dt n1. c-acp p-acp n1;
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1877
if I speake of the King who is now a great way distant from vs, (I pray God blesse him) ye will no sooner heare the word,
if I speak of the King who is now a great Way distant from us, (I pray God bless him) you will no sooner hear the word,
cs pns11 vvb pp-f dt n1 r-crq vbz av dt j n1 j p-acp pno12, (pns11 vvb np1 vvi pno31) pn22 vmb av-dx av-c vvi dt n1,
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1878
but the King who is the thing signified by the word, will come into your mind.
but the King who is the thing signified by the word, will come into your mind.
cc-acp dt n1 r-crq vbz dt n1 vvd p-acp dt n1, vmb vvi p-acp po22 n1.
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1879
If I speake of things past, though they be already expired, yet the thing signified will presently come into your mind:
If I speak of things past, though they be already expired, yet the thing signified will presently come into your mind:
cs pns11 vvb pp-f n2 j, cs pns32 vbb av vvn, av dt n1 vvn vmb av-j vvi p-acp po22 n1:
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1880
so there is a coniunction ye see, betweene the word and the thing signified by the word.
so there is a conjunction you see, between the word and the thing signified by the word.
av pc-acp vbz dt n1 pn22 vvb, p-acp dt n1 cc dt n1 vvd p-acp dt n1.
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1881
Marke this coniunction, and ye shall get the nature of the coniunction and coupling of the signe, which is the thing signified in the Sacrament.
Mark this conjunction, and you shall get the nature of the conjunction and coupling of the Signen, which is the thing signified in the Sacrament.
n1 d n1, cc pn22 vmb vvi dt n1 pp-f dt n1 cc vvg pp-f dt n1, r-crq vbz dt n1 vvd p-acp dt n1.
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1882
For obserue what sort of coniunction is betweene the word and the thing signified by the word, the same sort of coniunction is betweene the Sacrament which is seene to the eye of your body,
For observe what sort of conjunction is between the word and the thing signified by the word, the same sort of conjunction is between the Sacrament which is seen to the eye of your body,
p-acp vvi r-crq n1 pp-f n1 vbz p-acp dt n1 cc dt n1 vvd p-acp dt n1, dt d n1 pp-f n1 vbz p-acp dt n1 r-crq vbz vvn p-acp dt n1 pp-f po22 n1,
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and the thing signified by the Sacrament, which is seene to the eye of your soule onely. As for example;
and the thing signified by the Sacrament, which is seen to the eye of your soul only. As for Exampl;
cc dt n1 vvd p-acp dt n1, r-crq vbz vvn p-acp dt n1 pp-f po22 n1 av-j. p-acp p-acp n1;
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1884
so soone as thou seest that bread taken in the hand of the Minister, thou seest it not so soone,
so soon as thou See that bred taken in the hand of the Minister, thou See it not so soon,
av av c-acp pns21 vv2 d n1 vvn p-acp dt n1 pp-f dt n1, pns21 vv2 pn31 xx av av,
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1885
but incontinent the body of Christ must come into thy minde; these two are so conioyned, that they come both together:
but incontinent the body of christ must come into thy mind; these two Are so conjoined, that they come both together:
cc-acp j dt n1 pp-f np1 vmb vvi p-acp po21 n1; d crd vbr av vvn, cst pns32 vvb d av:
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1886
the one to the outward senses; the other, to the inward senses. This is not enough now, because in the institution ye are commanded to go further;
the one to the outward Senses; the other, to the inward Senses. This is not enough now, Because in the Institution you Are commanded to go further;
dt pi p-acp dt j n2; dt n-jn, p-acp dt j n2. d vbz xx av-d av, c-acp p-acp dt n1 pn22 vbr vvn pc-acp vvi av-jc;
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and not onely to looke to that bread and that wine, but to take that bread and that wine:
and not only to look to that bred and that wine, but to take that bred and that wine:
cc xx av-j pc-acp vvi p-acp d n1 cc d n1, cc-acp pc-acp vvi d n1 cc d n1:
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1888
incontinent as your hands take the one, so your heart takes the other;
incontinent as your hands take the one, so your heart Takes the other;
j c-acp po22 n2 vvb dt crd, av po22 n1 vvz dt j-jn;
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1889
as your teeth eates the one, so the teeth of your soule, which is faith, eates the other;
as your teeth eats the one, so the teeth of your soul, which is faith, eats the other;
c-acp po22 n2 vvz dt pi, av dt n2 pp-f po22 n1, r-crq vbz n1, vvz dt j-jn;
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1890
that is, applyeth Christ vnto your soule. So ye see there is a coniunction here, secret and mysticall:
that is, Applieth christ unto your soul. So you see there is a conjunction Here, secret and mystical:
d vbz, vvz np1 p-acp po22 n1. av pn22 vvb pc-acp vbz dt n1 av, j-jn cc j:
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1891
and therefore Christ cannot be conioyned but by a secret and mysticall coniunction.
and Therefore christ cannot be conjoined but by a secret and mystical conjunction.
cc av np1 vmbx vbi vvn cc-acp p-acp dt j-jn cc j n1.
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1892
The coniunction betweene Christ and vs, is a secret and mysticall coniunction, which the Apostle in the fift of the Ephes. calleth that spirituall coniunction, full of an high mystery:
The conjunction between christ and us, is a secret and mystical conjunction, which the Apostle in the fift of the Ephesians calls that spiritual conjunction, full of an high mystery:
dt n1 p-acp np1 cc pno12, vbz dt j-jn cc j n1, r-crq dt n1 p-acp dt ord pp-f dt np1 vvz cst j n1, j pp-f dt j n1:
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1893
this coniunction cannot be taken vp at the first.
this conjunction cannot be taken up At the First.
d n1 vmbx vbi vvn a-acp p-acp dt ord.
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1894
So seeing the coniunction is secret and spirituall, and not perceiued but by the spirit of God;
So seeing the conjunction is secret and spiritual, and not perceived but by the Spirit of God;
np1 vvg dt n1 vbz j-jn cc j, cc xx vvn cc-acp p-acp dt n1 pp-f np1;
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1895
all is as nothing except ye haue some portion and measure of his Spirit.
all is as nothing except you have Some portion and measure of his Spirit.
d vbz c-acp pix p-acp pn22 vhb d n1 cc n1 pp-f po31 n1.
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1896
All that is taught in the word and Sacraments will neuer do you good, will neuer carry your soules to heauen,
All that is taught in the word and Sacraments will never do you good, will never carry your Souls to heaven,
av-d d vbz vvn p-acp dt n1 cc n2 vmb av-x vdi pn22 j, vmb av-x vvi po22 n2 p-acp n1,
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1897
except the Spirit of God illuminate your mindes, and make you to finde in your soules the thing that ye heare in the word. Then learne this;
except the Spirit of God illuminate your minds, and make you to find in your Souls the thing that you hear in the word. Then Learn this;
c-acp dt n1 pp-f np1 vvi po22 n2, cc vvb pn22 pc-acp vvi p-acp po22 n2 dt n1 cst pn22 vvb p-acp dt n1. av vvb d;
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1898
seeing the word cannot be vnderstood but by the spirit of God, craue that the Lo•d would illuminate the eyes of your mindes by his Spirit;
seeing the word cannot be understood but by the Spirit of God, crave that the Lo•d would illuminate the eyes of your minds by his Spirit;
vvg dt n1 vmbx vbi vvn cc-acp p-acp dt n1 pp-f np1, vvb d dt n1 vmd vvi dt n2 pp-f po22 n2 p-acp po31 n1;
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1899
and be you as carefull to get the Spirit as ye are carefull now in the hearing of the word. Thus farre concerning the coniunction.
and be you as careful to get the Spirit as you Are careful now in the hearing of the word. Thus Far Concerning the conjunction.
cc vbb pn22 p-acp j pc-acp vvi dt n1 c-acp pn22 vbr j av p-acp dt n-vvg pp-f dt n1. av av-j vvg dt n1.
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1900
Now ye haue heard how the signe is conioyned with the thing signified, what remaineth for you to know? This rests yet to know,
Now you have herd how the Signen is conjoined with the thing signified, what remains for you to know? This rests yet to know,
av pn22 vhb vvn c-crq dt n1 vbz vvn p-acp dt n1 vvd, r-crq vvz p-acp pn22 pc-acp vvi? np1 vvz av pc-acp vvi,
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1901
how the signe is receiued, & how the thing signified is receiued; whether they be both receiued with one mouth or not;
how the Signen is received, & how the thing signified is received; whither they be both received with one Mouth or not;
c-crq dt n1 vbz vvn, cc c-crq dt n1 vvn vbz vvn; cs pns32 vbb d vvn p-acp crd n1 cc xx;
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1902
whether the signe and the thing signified be receiued after one fashion and maner, or not.
whither the Signen and the thing signified be received After one fashion and manner, or not.
cs dt n1 cc dt n1 vvn vbi vvn p-acp crd n1 cc n1, cc xx.
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1903
And marking the diuerse maner of receiuing, & the diuersity of the instruments, ye shall not easily erre in the Sacrament.
And marking the diverse manner of receiving, & the diversity of the Instruments, you shall not Easily err in the Sacrament.
np1 vvg dt j n1 pp-f vvg, cc dt n1 pp-f dt n2, pn22 vmb xx av-j vvi p-acp dt n1.
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1904
The signe, and the thing signified, are receiued by two mouthes: for ye see the signes, that is, that bread and wine, whereunto they are giuen;
The Signen, and the thing signified, Are received by two mouths: for you see the Signs, that is, that bred and wine, whereunto they Are given;
dt n1, cc dt n1 vvd, vbr vvn p-acp crd n2: c-acp pn22 vvb dt n2, cst vbz, cst n1 cc n1, c-crq pns32 vbr vvn;
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1905
they are giuen to the mouth of the body.
they Are given to the Mouth of the body.
pns32 vbr vvn p-acp dt n1 pp-f dt n1.
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1906
Then the mouth of the body is the instrument that receiueth that bread and that wine, which are the signes.
Then the Mouth of the body is the Instrument that receiveth that bred and that wine, which Are the Signs.
av dt n1 pp-f dt n1 vbz dt n1 cst vvz d n1 cc d n1, r-crq vbr dt n2.
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1907
As that bread and that wine, are visible and corporall: so the mouth and instrument, whereby they are receiued, is visible and corporall.
As that bred and that wine, Are visible and corporal: so the Mouth and Instrument, whereby they Are received, is visible and corporal.
p-acp d n1 cc d n1, vbr j cc j: av dt n1 cc n1, c-crq pns32 vbr vvn, vbz j cc j.
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1908
The thing signified by the bread and wine, is not receiued by the mouth of the body;
The thing signified by the bred and wine, is not received by the Mouth of the body;
dt n1 vvd p-acp dt n1 cc n1, vbz xx vvn p-acp dt n1 pp-f dt n1;
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1909
no, the Scripture denieth that plainely; but it is receiued by the mouth of the soule. Then there are two mouthes:
no, the Scripture Denieth that plainly; but it is received by the Mouth of the soul. Then there Are two mouths:
uh-dx, dt n1 vvz cst av-j; cc-acp pn31 vbz vvn p-acp dt n1 pp-f dt n1. av a-acp vbr crd n2:
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185
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1910
that bread and that wine, which are the signes, are receiued by the mouth of the body:
that bred and that wine, which Are the Signs, Are received by the Mouth of the body:
cst n1 cc d n1, r-crq vbr dt n2, vbr vvn p-acp dt n1 pp-f dt n1:
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185
Page 102
1911
Christ, who is the thing signified is receiued by the mouth of the soule; that is, by a true faith.
christ, who is the thing signified is received by the Mouth of the soul; that is, by a true faith.
np1, r-crq vbz dt n1 vvn vbz vvn p-acp dt n1 pp-f dt n1; d vbz, p-acp dt j n1.
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1912
Then bring not to the Lords Table one mouth onely, (for if ye bring the mouth of your body onely, it auaileth nothing:) but bring with you also the mouth of your soule, a constant perswasion in the death of Christ, for that is auaileable.
Then bring not to the lords Table one Mouth only, (for if you bring the Mouth of your body only, it avails nothing:) but bring with you also the Mouth of your soul, a constant persuasion in the death of christ, for that is available.
av vvb xx p-acp dt n2 n1 crd n1 av-j, (c-acp cs pn22 vvb dt n1 pp-f po22 n1 av-j, pn31 vvz pix:) cc-acp vvb p-acp pn22 av dt n1 pp-f po22 n1, dt j n1 p-acp dt n1 pp-f np1, p-acp d vbz j.
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186
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1913
Now concerning the manner how the signes are receiued, and the manner how the thing signified is receiued, ye may easily know that these corporall and naturall signes must be receiued after a corporall and naturall manner:
Now Concerning the manner how the Signs Are received, and the manner how the thing signified is received, you may Easily know that these corporal and natural Signs must be received After a corporal and natural manner:
av vvg dt n1 c-crq dt n2 vbr vvn, cc dt n1 c-crq dt n1 vvn vbz vvn, pn22 vmb av-j vvi cst d j cc j n2 vmb vbi vvn p-acp dt j cc j n1:
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187
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1914
they must be taken with the hand or mouth of the body.
they must be taken with the hand or Mouth of the body.
pns32 vmb vbi vvn p-acp dt n1 cc n1 pp-f dt n1.
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187
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1915
Againe, a supernaturall thing must be receiued after a supernaturall maner ▪ And a spirituall thing must be receiued after a spirituall manner.
Again, a supernatural thing must be received After a supernatural manner ▪ And a spiritual thing must be received After a spiritual manner.
av, dt j n1 vmb vbi vvn p-acp dt j n1 ▪ cc dt j n1 vmb vbi vvn p-acp dt j n1.
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187
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1916
So as the signes are corporall, and receiued after a corporall manner with the hand or the mouth of the body;
So as the Signs Are corporal, and received After a corporal manner with the hand or the Mouth of the body;
av c-acp dt n2 vbr j, cc vvd p-acp dt j n1 p-acp dt n1 cc dt n1 pp-f dt n1;
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1917
in like mannner the thing signified is spirituall, and receiued after a spirituall manner with the hand and mouth of the soule, which is true faith.
in like mannner the thing signified is spiritual, and received After a spiritual manner with the hand and Mouth of the soul, which is true faith.
p-acp j n1 dt n1 vvn vbz j, cc vvd p-acp dt j n1 p-acp dt n1 cc n1 pp-f dt n1, r-crq vbz j n1.
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187
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1918
Thus ye haue briefly deliuered vnto you the whole preparation, that is necessary for the vnderstanding of the Sacrament.
Thus you have briefly Delivered unto you the Whole preparation, that is necessary for the understanding of the Sacrament.
av pn22 vhb av-j vvn p-acp pn22 dt j-jn n1, cst vbz j p-acp dt n1 pp-f dt n1.
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1919
Now what doctrine gather I from this? Of this last point, where I say that Christ is the thing signified,
Now what Doctrine gather I from this? Of this last point, where I say that christ is the thing signified,
av r-crq n1 vvb pns11 p-acp d? pp-f d ord n1, c-crq pns11 vvb cst np1 vbz dt n1 vvd,
(24) sermon (DIV1)
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1920
& cānot be perceiued but by faith, cannot be receiued nor digested but by a faithfull soule:
& cannot be perceived but by faith, cannot be received nor digested but by a faithful soul:
cc vmbx vbi vvn cc-acp p-acp n1, vmbx vbi vvn ccx vvn p-acp p-acp dt j n1:
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1921
what kinde of receiuing confirme I in this Sacrament? I establish no kinde of receiuing of Christ but a spirituall receiuing:
what kind of receiving confirm I in this Sacrament? I establish no kind of receiving of christ but a spiritual receiving:
r-crq n1 pp-f vvg vvi pns11 p-acp d n1? pns11 vvb dx n1 pp-f vvg pp-f np1 p-acp dt j n-vvg:
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1922
he can not be perceiued nor receiued but by faith, and faith is spirituall: Therefore in this Sacrament I establish onely a spirituall taking of Christ; he can not be perceived nor received but by faith, and faith is spiritual: Therefore in this Sacrament I establish only a spiritual taking of christ;
pns31 vmb xx vbi vvn ccx vvn p-acp p-acp n1, cc n1 vbz j: av p-acp d n1 pns11 vvb av-j dt j n-vvg pp-f np1;
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1923
and not a carnall, or fleshly receiuing. This is the ground: Now let vs see what inconuenience can follow vppon this ground.
and not a carnal, or fleshly receiving. This is the ground: Now let us see what inconvenience can follow upon this ground.
cc xx dt j, cc j n-vvg. d vbz dt n1: av vvb pno12 vvi r-crq n1 vmb vvi p-acp d n1.
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1924
The Papists say, that vpon this ground this inconuenience shall follow.
The Papists say, that upon this ground this inconvenience shall follow.
dt njp2 vvb, cst p-acp d n1 d n1 vmb vvi.
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1925
If there be no receiuing of Christ but a spirituall receiuing, then (say they) your Sacrament is in vaine;
If there be no receiving of christ but a spiritual receiving, then (say they) your Sacrament is in vain;
cs pc-acp vbb dx vvg pp-f np1 p-acp dt j n-vvg, av (vvb pns32) po22 n1 vbz p-acp j;
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1926
this Sacrament of the Lords Supper was instituted to no end.
this Sacrament of the lords Supper was instituted to no end.
d n1 pp-f dt n2 n1 vbds vvn p-acp dx n1.
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1927
And what is their reason? If there be no way to receiue Christ (say the Papists) but by faith, what neede you then a Sacrament? Ye receiue Christ by faith, in the word:
And what is their reason? If there be no Way to receive christ (say the Papists) but by faith, what need you then a Sacrament? You receive christ by faith, in the word:
cc q-crq vbz po32 n1? cs pc-acp vbb dx n1 pc-acp vvi np1 (vvb dt njp2) p-acp p-acp n1, r-crq vvb pn22 av dt n1? pn22 vvb np1 p-acp n1, p-acp dt n1:
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1928
by the naked and simple preaching of the word, ye get faith. So the simple word may serue the turne.
by the naked and simple preaching of the word, you get faith. So the simple word may serve the turn.
p-acp dt j cc j vvg pp-f dt n1, pn22 vvb n1. np1 dt j n1 vmb vvi dt n1.
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1929
What neede haue ye of a Sacrament, if ye get not some new thing in the Sacrament, which ye could not get in the word? This is their argument;
What need have you of a Sacrament, if you get not Some new thing in the Sacrament, which you could not get in the word? This is their argument;
q-crq n1 vhb pn22 pp-f dt n1, cs pn22 vvb xx d j n1 p-acp dt n1, r-crq pn22 vmd xx vvi p-acp dt n1? d vbz po32 n1;
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1930
whereof ye see their conclusion to be this: We get no other new thing in the Sacrament then we do in the word,
whereof you see their conclusion to be this: We get no other new thing in the Sacrament then we do in the word,
c-crq pn22 vvb po32 n1 pc-acp vbi d: pns12 vvb dx j-jn j n1 p-acp dt n1 cs pns12 vdb p-acp dt n1,
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1931
if there be no receiuing but spirituall. Ergo, The Sacrament is superfluous. We admit the Antecedent to be true:
if there be no receiving but spiritual. Ergo, The Sacrament is superfluous. We admit the Antecedent to be true:
cs pc-acp vbb dx vvg p-acp j. fw-la, dt n1 vbz j. pns12 vvb dt n1 pc-acp vbi j:
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1932
we get no other thing, nor no new thing in the Sacrament, but the same thing which we got in the word.
we get no other thing, nor no new thing in the Sacrament, but the same thing which we god in the word.
pns12 vvb dx j-jn n1, ccx dx j n1 p-acp dt n1, cc-acp dt d n1 r-crq pns12 vvd p-acp dt n1.
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1933
I would haue thee deuise and imagine with thy selfe, what new thing thou wouldst haue:
I would have thee devise and imagine with thy self, what new thing thou Wouldst have:
pns11 vmd vhi pno21 vvi cc vvi p-acp po21 n1, r-crq j n1 pns21 vmd2 vhi:
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190
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1934
let the heart of man deuise, imagine, and wish; he durst neuer haue thought to haue such a thing as the Sonne of God;
let the heart of man devise, imagine, and wish; he durst never have Thought to have such a thing as the Son of God;
vvb dt n1 pp-f n1 n1, vvb, cc vvi; pns31 vvd av-x vhi vvn pc-acp vhi d dt n1 p-acp dt n1 pp-f np1;
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1935
he durst neuer haue presumed, to haue pierced the clowdes, to haue ascended so high,
he durst never have presumed, to have pierced the Clouds, to have ascended so high,
pns31 vvd av-x vhi vvn, pc-acp vhi vvn dt n2, pc-acp vhi vvn av j,
(24) sermon (DIV1)
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1936
as to haue craued the Sonne of God in his flesh, to be the food of his soule.
as to have craved the Son of God in his Flesh, to be the food of his soul.
c-acp pc-acp vhi vvn dt n1 pp-f np1 p-acp po31 n1, pc-acp vbi dt n1 pp-f po31 n1.
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1937
Hauing the Sonne of God, thou hast him who is the heire of all things; who is King of heauen and earth;
Having the Son of God, thou hast him who is the heir of all things; who is King of heaven and earth;
vhg dt n1 pp-f np1, pns21 vh2 pno31 r-crq vbz dt n1 pp-f d n2; r-crq vbz n1 pp-f n1 cc n1;
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1938
and in him thou hast all things.
and in him thou hast all things.
cc p-acp pno31 pns21 vh2 d n2.
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1939
What more then canst thou wish? What better thing canst thou wish? He is equall with the Father, one in substance with the Father, true God,
What more then Canst thou wish? What better thing Canst thou wish? He is equal with the Father, one in substance with the Father, true God,
q-crq dc cs vm2 pns21 vvi? q-crq jc n1 vm2 pns21 vvi? pns31 vbz j-jn p-acp dt n1, pi p-acp n1 p-acp dt n1, j np1,
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1940
and true man, what more canst thou wish? Then I say, we get no other thing in the Sacrament then we had in the word: content thee with this. But suppose it be so;
and true man, what more Canst thou wish? Then I say, we get no other thing in the Sacrament then we had in the word: content thee with this. But suppose it be so;
cc j n1, q-crq dc vm2 pns21 vvi? cs pns11 vvb, pns12 vvb dx j-jn n1 p-acp dt n1 cs pns12 vhd p-acp dt n1: vvb pno21 p-acp d. cc-acp vvb pn31 vbi av;
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1941
yet the Sacrament is not superfluous.
yet the Sacrament is not superfluous.
av dt n1 vbz xx j.
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1942
But wouldest thou vnderstand what new thing thou obtainest, what other thing thou gettest? I will tell thee.
But Wouldst thou understand what new thing thou obtainest, what other thing thou gettest? I will tell thee.
cc-acp vmd2 pns21 vvi q-crq j n1 pns21 vv2, q-crq j-jn n1 pns21 vv2? pns11 vmb vvi pno21.
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190
Page 104
1943
Suppose thou get that same thing which thou hadst in the word, yet thou gettest that same thing better.
Suppose thou get that same thing which thou Hadst in the word, yet thou gettest that same thing better.
vvb pns21 vvb cst d n1 r-crq pns21 vhd2 p-acp dt n1, av pns21 vv2 cst d n1 av-jc.
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190
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1944
What is that better ? Thou obtainest a greater and surer hold of that same thing in the Sacrament,
What is that better? Thou obtainest a greater and Surer hold of that same thing in the Sacrament,
q-crq vbz cst jc? pns21 vv2 dt jc cc jc n1 pp-f cst d n1 p-acp dt n1,
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1945
then thou hadst by the hearing of •he word.
then thou Hadst by the hearing of •he word.
cs pns21 vhd2 p-acp dt n-vvg pp-f j n1.
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1946
That same thing which thou possessedst by the hearing of the word, thou doest possesse now more largely;
That same thing which thou possessedst by the hearing of the word, thou dost possess now more largely;
cst d n1 r-crq pns21 js p-acp dt n-vvg pp-f dt n1, pns21 vd2 vvi av av-dc av-j;
(24) sermon (DIV1)
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1947
it hath larger bounds in thy soule by the receiuing of the Sacrament, then otherwise it could haue by the hearing of the word onely.
it hath larger bounds in thy soul by the receiving of the Sacrament, then otherwise it could have by the hearing of the word only.
pn31 vhz jc n2 p-acp po21 n1 p-acp dt n-vvg pp-f dt n1, av av pn31 vmd vhi p-acp dt n-vvg pp-f dt n1 av-j.
(24) sermon (DIV1)
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1948
Then wilt thou aske what new thing we get? I say, we get this new thing:
Then wilt thou ask what new thing we get? I say, we get this new thing:
av vm2 pns21 vvi q-crq j n1 pns12 vvb? pns11 vvb, pns12 vvb d j n1:
(24) sermon (DIV1)
190
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1949
we get Christ better then ••fore; we get the thing which we had more fully: that is, with a surer apprehension then we had it before;
we get christ better then ••fore; we get the thing which we had more Fully: that is, with a Surer apprehension then we had it before;
pns12 vvb np1 av-jc cs av; pns12 vvb dt n1 r-crq pns12 vhd av-dc av-j: cst vbz, p-acp dt jc n1 cs pns12 vhd pn31 a-acp;
(24) sermon (DIV1)
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Page 105
1950
we get • greater hold of Christ now. For by the Sacrament my faith is nourished, the bounds of my soule are enlarged:
we get • greater hold of christ now. For by the Sacrament my faith is nourished, the bounds of my soul Are enlarged:
pns12 vvb • jc vvb pp-f np1 av. p-acp p-acp dt n1 po11 n1 vbz vvn, dt n2 pp-f po11 n1 vbr vvn:
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Page 105
1951
and so, whereas I had but a little hold of Christ before, as it were betweene my finger and my thumbe,
and so, whereas I had but a little hold of christ before, as it were between my finger and my thumb,
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Page 105
1952
now I get him in my whole hand;
now I get him in my Whole hand;
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Page 105
1953
and still the more that my faith groweth, the better hold I get of Christ Iesus.
and still the more that my faith grows, the better hold I get of christ Iesus.
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Page 105
1954
So the Sacrament is very necessary, and if it were no more but to get Christ better,
So the Sacrament is very necessary, and if it were no more but to get christ better,
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Page 105
1955
& to get a faster apprehension of him by the Sacrament then we could haue before.
& to get a faster apprehension of him by the Sacrament then we could have before.
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190
Page 105
1956
Now if it were true that the Sacrament is superfluous:
Now if it were true that the Sacrament is superfluous:
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Page 105
1957
by the same reason it should follow also, that the repetition of the Sacrament is superfluous.
by the same reason it should follow also, that the repetition of the Sacrament is superfluous.
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191
Page 105
1958
For when ye come to the Sacrament the second time, ye get no other thing then ye did the first time:
For when you come to the Sacrament the second time, you get no other thing then you did the First time:
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191
Page 105
1959
when ye come vnto the Sacrament the third time, ye get no other thing then ye did the first time:
when you come unto the Sacrament the third time, you get no other thing then you did the First time:
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191
Page 105
1960
and yet no man will say, that the third and the second comming is a superfluous thing.
and yet no man will say, that the third and the second coming is a superfluous thing.
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Page 105
1961
And why? Because by the second coming my faith is augmented, I vnderstand better, I grow in knowledge, I grow in apprehension, I grow in feeling:
And why? Because by the second coming my faith is augmented, I understand better, I grow in knowledge, I grow in apprehension, I grow in feeling:
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Page 105
1962
and in getting the growth of all these, as oft as I come there is no man will say that the oft coming to the Sacrament is superfluous,
and in getting the growth of all these, as oft as I come there is no man will say that the oft coming to the Sacrament is superfluous,
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Page 105
1963
and if it were euery day once. So their first inconuenience auaileth not: We get no new thing in the Sacrament; Ergo the Sacrament is superfluous. Thus far for the first.
and if it were every day once. So their First inconvenience avails not: We get no new thing in the Sacrament; Ergo the Sacrament is superfluous. Thus Far for the First.
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Page 105
1964
Then there depends another thing on the same ground.
Then there depends Another thing on the same ground.
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Page 105
1965
If Christ be not receiued but by faith, then, say we, no wicked bodie can receiue him;
If christ be not received but by faith, then, say we, no wicked body can receive him;
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Page 105
1966
he that lacketh faith cannot receiue him.
he that lacketh faith cannot receive him.
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Page 105
1967
He that lacketh faith may receiue that Sacrament of that Bread and Wine, and may eate of that Bread and drinke of that Wine;
He that lacketh faith may receive that Sacrament of that Bred and Wine, and may eat of that Bred and drink of that Wine;
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Page 105
1968
but he that wanteth faith, may not eate and drinke of the body and bloud of Christ signified by that Bread and by that Wine. So this is the ground:
but he that Wants faith, may not eat and drink of the body and blood of christ signified by that Bred and by that Wine. So this is the ground:
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Page 105
1969
No faithlesse people can receiue Christ, nor eate the bodie of Christ in the Sacrament.
No faithless people can receive christ, nor eat the body of christ in the Sacrament.
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Page 105
1970
Against this ground they bring their Argument out of the same words of the Apostle which I haue read; the wor•• are these;
Against this ground they bring their Argument out of the same words of the Apostle which I have read; the wor•• Are these;
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193
Page 106
1971
He that eateth of this Bread vnworthily (saith the Apostle) and drinketh of this Cup vnworworthily, is guiltie of the bodie and bloud of Christ. There is their ground: He that Eateth of this Bred unworthily (Says the Apostle) and Drinketh of this Cup vnworworthily, is guilty of the body and blood of christ. There is their ground:
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Page 106
1972
So that their Argument will suffer this forme: No man can be guiltie of that thing which he hath not receiued:
So that their Argument will suffer this Form: No man can be guilty of that thing which he hath not received:
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194
Page 106
1973
they haue not receiued the bodie and bloud of Christ: therefore they cannot be guiltie of the body and bloud of Christ:
they have not received the body and blood of christ: Therefore they cannot be guilty of the body and blood of christ:
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194
Page 106
1974
but so it is that the Apostle saith, they are guiltie, therefore they haue receiued the bodie and bloud of Christ. but so it is that the Apostle Says, they Are guilty, Therefore they have received the body and blood of christ.
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194
Page 106
1975
I answer vnto the Proposition and say, it is very false: They could not be guiltie of that bodie and bloud, except they had receiued it;
I answer unto the Proposition and say, it is very false: They could not be guilty of that body and blood, except they had received it;
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195
Page 106
1976
for they may be guiltie of that same bodie and of that same bloud, suppose they neuer receiued it. But marke the Text:
for they may be guilty of that same body and of that same blood, suppose they never received it. But mark the Text:
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195
Page 106
1977
the Text saith not, that they eate the bodie of Christ vnworthily; but it saith, that they eate that Bread and drinke that Wine vnworthily:
the Text Says not, that they eat the body of christ unworthily; but it Says, that they eat that Bred and drink that Wine unworthily:
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Page 106
1978
and yet because they eate that Bread & drinke that Wine vnworthily, they are counted before God guiltie of the bodie and bloud of Christ.
and yet Because they eat that Bred & drink that Wine unworthily, they Are counted before God guilty of the body and blood of christ.
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195
Page 106
1979
Now wherefore is this? Not because they receiue him;
Now Wherefore is this? Not Because they receive him;
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195
Page 106
1980
for if they receiued him, they could not but receiue him worthily, for Christ cannot be receiued of any man but worthily:
for if they received him, they could not but receive him worthily, for christ cannot be received of any man but worthily:
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195
Page 106
1981
but they are accounted guiltie of the bodie and bloud of the Sonne of God, because they refused him.
but they Are accounted guilty of the body and blood of the Son of God, Because they refused him.
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195
Page 106
1982
For when they did eate that Bread and drinke that Wine, they might if they had had faith, haue eaten and drunke the flesh of Christ Iesus.
For when they did eat that Bred and drink that Wine, they might if they had had faith, have eaten and drunk the Flesh of christ Iesus.
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195
Page 106
1983
Now because thou refusest the body of Christ offered to thee, thou contemnest his bodie offered vnto thee,
Now Because thou refusest the body of christ offered to thee, thou contemnest his body offered unto thee,
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Page 106
1984
if thou haue not an eye to discerne and iudge of this bodie that is offered.
if thou have not an eye to discern and judge of this body that is offered.
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195
Page 106
1985
For if they had had faith, they might haue seene his bodie offered with the Bread;
For if they had had faith, they might have seen his body offered with the Bred;
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195
Page 106
1986
by faith they might haue taken that same bodie, and by faith, they might haue eaten that same bodie.
by faith they might have taken that same body, and by faith, they might have eaten that same body.
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195
Page 106
1987
Therefore lacking their wedding garment, wanting faith whereby they should eate the bodie and drinke the bloud of Christ;
Therefore lacking their wedding garment, wanting faith whereby they should eat the body and drink the blood of christ;
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195
Page 106
1988
wanting faith which is the eye of the soule to perceiue, and the mouth of the soule to receiue that bodie which is spiritually offered;
wanting faith which is the eye of the soul to perceive, and the Mouth of the soul to receive that body which is spiritually offered;
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195
Page 106
1989
they are counted guiltie of that same bodie and bloud. Now let vs make this more cleare by a similitude.
they Are counted guilty of that same body and blood. Now let us make this more clear by a similitude.
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195
Page 107
1990
Ye see among worldly Princes, their custome is not to suffer their maiestie to be impeached in the smallest thing that they haue.
You see among worldly Princes, their custom is not to suffer their majesty to be impeached in the Smallest thing that they have.
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196
Page 107
1991
What meaner thing is there that concerneth the maiestie of a Prince then a seale? for the substance of it is but waxe:
What meaner thing is there that concerns the majesty of a Prince then a seal? for the substance of it is but wax:
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196
Page 107
1992
yet if thou disdainefully vse that seale and contemne it, and stampe it vnder thy feete, thou shalt be esteemed as guiltie of his bodie and bloud as he that laid violent hands on him,
yet if thou disdainfully use that seal and contemn it, and stamp it under thy feet, thou shalt be esteemed as guilty of his body and blood as he that laid violent hands on him,
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Page 107
1993
and thou shalt be punished accordingly.
and thou shalt be punished accordingly.
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Page 107
1994
Much more if thou come as a swine or a dog to handle the seales of the bodie and bloud of Christ;
Much more if thou come as a Swine or a dog to handle the Seals of the body and blood of christ;
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Page 107
1995
much more, I say, mayest thou be reckoned guiltie of his bodie and of his bloud.
much more, I say, Mayest thou be reckoned guilty of his body and of his blood.
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196
Page 107
1996
Thus farre of the eating of the bodie of Christ: The wicked cannot eate the bodie of Christ;
Thus Far of the eating of the body of christ: The wicked cannot eat the body of christ;
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Page 107
1997
but they may be guiltie of it.
but they may be guilty of it.
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Page 107
1998
The Apostle maketh this more plaine yet by another speech which I haue sometimes handled in this place. In Hebr. 6.6. it is said that Apostates, they that fall away, crucifie the Sonne of God againe;
The Apostle makes this more plain yet by Another speech which I have sometime handled in this place. In Hebrew 6.6. it is said that Apostates, they that fallen away, crucify the Son of God again;
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Page 107
1999
and their falling away maketh them as guiltie as they were who crucified him. He is now in heauen, they cannot fetch him from thence to crucifie him:
and their falling away makes them as guilty as they were who Crucified him. He is now in heaven, they cannot fetch him from thence to crucify him:
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Page 107
2000
yet the Apostle saith they crucifie him.
yet the Apostle Says they crucify him.
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Page 107
2001
Why? Because their malice is as great as theirs that crucified him, because they match in malice with them that crucified him;
Why? Because their malice is as great as theirs that Crucified him, Because they match in malice with them that Crucified him;
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Page 107
2002
so that if they had him on the earth they would do the like: therefore they are said to crucifie the Son of God. So in Heb. 10.29. there is another speech:
so that if they had him on the earth they would do the like: Therefore they Are said to crucify the Son of God. So in Hebrew 10.29. there is Another speech:
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Page 107
2003
the wicked are said to stampe the bloud of Christ vnder their feete. Why? Because their malice is as great as theirs that stamped his bloud.
the wicked Are said to stamp the blood of christ under their feet. Why? Because their malice is as great as theirs that stamped his blood.
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Page 107
2004
Now they are accounted for this reason to be guiltie of the bodie and bloud of Christ, not because they eate his bodie,
Now they Are accounted for this reason to be guilty of the body and blood of christ, not Because they eat his body,
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Page 107
2005
but because they refused it whem they might haue had it. Now the time remaineth yet wherein we may haue the bodie and bloud of Christ.
but Because they refused it whem they might have had it. Now the time remains yet wherein we may have the body and blood of christ.
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Page 107
2006
This time is very precious, and the dispensation of times i• very secret and hath it owne bounds:
This time is very precious, and the Dispensation of times i• very secret and hath it own bounds:
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Page 108
2007
if ye take not this time now, it will away.
if you take not this time now, it will away.
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Page 108
2008
This time of grace and of that heauenly foode hath bene dispensed vnto you very long:
This time of grace and of that heavenly food hath be dispensed unto you very long:
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Page 108
2009
but how ye haue profited, your liues and behauiours testifie. Remember therefore your selues in time, and in time make vse of it;
but how you have profited, your lives and behaviours testify. remember Therefore your selves in time, and in time make use of it;
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Page 108
2010
for ye know not how long it will last: craue a mouth to receiue as well the foode of your soules that is offered,
for you know not how long it will last: crave a Mouth to receive as well the food of your Souls that is offered,
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Page 108
2011
as ye do the food of your bodies: & take this time while ye may haue it, or assuredly the time shall come,
as you do the food of your bodies: & take this time while you may have it, or assuredly the time shall come,
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Page 108
2012
when ye shall cry for it but shall not get it;
when you shall cry for it but shall not get it;
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Page 108
2013
but in place of grace and mercie, shall come iudgement, vengeance, and the dispensation of wrath.
but in place of grace and mercy, shall come judgement, vengeance, and the Dispensation of wrath.
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Page 108
2014
They will not leaue this matter so, but they insist yet, and they bring more Arguments to proue that the wicked are partakers of the bodie and bloud of Christ;
They will not leave this matter so, but they insist yet, and they bring more Arguments to prove that the wicked Are partakers of the body and blood of christ;
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Page 108
2015
That bread (say they) ye will grant which the wicked man eates is not naked bread, That bred (say they) you will grant which the wicked man eats is not naked bred,
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but is that bread which is the Sacrament. Thus then they make their Argument; The Sacrament hath euer conioyned with it, the thing signified:
but is that bred which is the Sacrament. Thus then they make their Argument; The Sacrament hath ever conjoined with it, the thing signified:
cc-acp vbz d n1 r-crq vbz dt n1. av av pns32 vvb po32 n1; dt n1 vhz av vvn p-acp pn31, dt n1 vvd:
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But the Sacrament is giuen to all, therefore the thing signified is giuen to all. What if I grant to them all this Argument? There should no inconuenience follow. But the Sacrament is given to all, Therefore the thing signified is given to all. What if I grant to them all this Argument? There should not inconvenience follow.
cc-acp dt n1 vbz vvn p-acp d, av dt n1 vvn vbz vvn p-acp d. q-crq cs pns11 vvb p-acp pno32 d d n1? pc-acp vmd xx n1 vvi.
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For the thing signified may be giuen to all;
For the thing signified may be given to all;
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that is, offered to all, as it is offered to all men, and yet not receiued of all. Giuen to all;
that is, offered to all, as it is offered to all men, and yet not received of all. Given to all;
d vbz, vvn p-acp d, c-acp pn31 vbz vvn p-acp d n2, cc av xx vvn pp-f d. vvn p-acp d;
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therefore receiued of all, it followeth not. I may offer you two things;
Therefore received of all, it follows not. I may offer you two things;
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yet it is in your owne will, whether you will take them or no, but ye may take the one and refuse the other:
yet it is in your own will, whither you will take them or not, but you may take the one and refuse the other:
av pn31 vbz p-acp po22 d n1, cs pn22 vmb vvi pno32 cc xx, cc-acp pn22 vmb vvi dt crd cc vvi dt n-jn:
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and yet he that offers, offered you the thing that ye refused, as truly as the thing which ye tooke. So God deceiueth no man:
and yet he that offers, offered you the thing that you refused, as truly as the thing which you took. So God deceiveth no man:
cc av pns31 cst vvz, vvd pn22 dt n1 cst pn22 vvd, c-acp av-j c-acp dt n1 r-crq pn22 vvd. av np1 vvz dx n1:
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but with the word and Sacraments assuredly he giueth two things, if they would take them.
but with the word and Sacraments assuredly he gives two things, if they would take them.
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By his word he offers the word to the eare, he offers Christ Iesus to the soule.
By his word he offers the word to the ear, he offers christ Iesus to the soul.
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By his Sacraments he offers the Sacraments to the eye, he offers Christ Iesus to the soule.
By his Sacraments he offers the Sacraments to the eye, he offers christ Iesus to the soul.
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Now it may be that where two things are truly and conioyntly offred, a man may receiue the one and refuse the other.
Now it may be that where two things Are truly and conjointly offered, a man may receive the one and refuse the other.
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He receiueth the one, because he hath an instrument to take it: he refuseth the other because he wanteth an instrument.
He receiveth the one, Because he hath an Instrument to take it: he Refuseth the other Because he Wants an Instrument.
pns31 vvz dt pi, c-acp pns31 vhz dt n1 pc-acp vvi pn31: pns31 vvz dt j-jn c-acp pns31 vvz dt n1.
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I heare the word, because I haue an eare to heare it with: I receiue the Sacrament, because I haue a mouth to receiue it with:
I hear the word, Because I have an ear to hear it with: I receive the Sacrament, Because I have a Mouth to receive it with:
pns11 vvb dt n1, c-acp pns11 vhb dt n1 pc-acp vvi pn31 p-acp: pns11 vvb dt n1, c-acp pns11 vhb dt n1 pc-acp vvi pn31 p-acp:
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but as for the thing which the word and Sacraments represent, I may refuse it; because I haue not a mouth to take it, nor an eye to perceiue it:
but as for the thing which the word and Sacraments represent, I may refuse it; Because I have not a Mouth to take it, nor an eye to perceive it:
cc-acp c-acp p-acp dt n1 r-crq dt n1 cc n2 vvi, pns11 vmb vvi pn31; c-acp pns11 vhb xx dt n1 pc-acp vvi pn31, ccx dt n1 pc-acp vvi pn31:
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and therefore the fault is not on Gods part, but on our part.
and Therefore the fault is not on God's part, but on our part.
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The wicked get the body and bloud of Christ offered to them conioyntly with the word and Sacraments;
The wicked get the body and blood of christ offered to them conjointly with the word and Sacraments;
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but the fault is on their part, that they haue not a mouth to receiue him,
but the fault is on their part, that they have not a Mouth to receive him,
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and God is not bound to giue them a mouth. Marke this:
and God is not bound to give them a Mouth. Mark this:
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That if it were not of Gods speciall grace and mercy, that he giueth me an eye to perceiue him,
That if it were not of God's special grace and mercy, that he gives me an eye to perceive him,
cst cs pn31 vbdr xx pp-f npg1 j n1 cc n1, cst pns31 vvz pno11 dt n1 pc-acp vvi pno31,
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& a mouth to receiue him, I would refuse him as wel as they. So this Argument holdeth not: Christ is offered to all;
& a Mouth to receive him, I would refuse him as well as they. So this Argument holds not: christ is offered to all;
cc dt n1 pc-acp vvi pno31, pns11 vmd vvi pno31 a-acp av c-acp pns32. av d n1 vvz xx: np1 vbz vvn p-acp d;
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Ergo, he is receiued of all. Happy were they, if they could receiue him. Thus far for the 3. Argumēt.Ergo, he is received of all. Happy were they, if they could receive him. Thus Far for the 3. Argument.
fw-la, pns31 vbz vvn pp-f d. j vbdr pns32, cs pns32 vmd vvi pno31. av av-j p-acp dt crd n1.
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What resteth now for the full vnderstanding of the Sacrament? These things remaine; That we vnderstand the Sacramentall speeches that are vsed in the Sacrament:
What rests now for the full understanding of the Sacrament? These things remain; That we understand the Sacramental Speeches that Are used in the Sacrament:
q-crq vvz av p-acp dt j n1 pp-f dt n1? np1 n2 vvi; cst pns12 vvb dt j n2 cst vbr vvn p-acp dt n1:
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for we vse to speake of them: God vseth to speake of them: and the Ancients vse to speake of them.
for we use to speak of them: God uses to speak of them: and the Ancients use to speak of them.
c-acp pns12 vvb pc-acp vvi pp-f pno32: np1 vvz pc-acp vvi pp-f pno32: cc dt n2-j vvb p-acp vvi pp-f pno32.
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We vse to say, that the soule eateth the body of Christ, and drinketh the bloud of Christ.
We use to say, that the soul Eateth the body of christ, and Drinketh the blood of christ.
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These speeches would be opened to you, how the soule is said to eate the body,
These Speeches would be opened to you, how the soul is said to eat the body,
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and drinke the bloud of Christ: these speeches are Sacramentall; yet ye are not the wiser:
and drink the blood of christ: these Speeches Are Sacramental; yet you Are not the Wiser:
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but I will make it plaine by Gods grace. They are Sacramentall;
but I will make it plain by God's grace. They Are Sacramental;
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what is that? Ye know it is proper to the body to eate and drinke, they are the proper actions of the body onely.
what is that? You know it is proper to the body to eat and drink, they Are the proper actions of the body only.
q-crq vbz d? pn22 vvb pn31 vbz j p-acp dt n1 pc-acp vvi cc vvi, pns32 vbr dt j n2 pp-f dt n1 av-j.
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Now they are ascribed to the soule by a translation, by a figuratiue manner of speaking.
Now they Are ascribed to the soul by a Translation, by a figurative manner of speaking.
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That which is proper to the body, is ascribed to the soule, and it is said that the soule eateth and drinketh.
That which is proper to the body, is ascribed to the soul, and it is said that the soul Eateth and Drinketh.
d r-crq vbz j p-acp dt n1, vbz vvn p-acp dt n1, cc pn31 vbz vvn cst dt n1 vvz cc vvz.
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The eating of the soule doth resemble the eating of the body:
The eating of the soul does resemble the eating of the body:
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then the eating of the soule is no other thing but the applying of Christ to the soule;
then the eating of the soul is no other thing but the applying of christ to the soul;
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to beleeue that he hath shed his bloud for me; that he hath purchased remission of sinnes for me.
to believe that he hath shed his blood for me; that he hath purchased remission of Sins for me.
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Wherefore then call you this an eating? Thy body eateth when thou appliest the meate to thy mouth.
Wherefore then call you this an eating? Thy body Eateth when thou appliest the meat to thy Mouth.
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If then the eating of the body be no other thing but the applying of the meat to the mouth;
If then the eating of the body be no other thing but the applying of the meat to the Mouth;
cs av dt j-vvg pp-f dt n1 vbb dx j-jn n1 p-acp dt vvg pp-f dt n1 p-acp dt n1;
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the eating of the soule is no other thing but the applying of the nourishment to the soule.
the eating of the soul is no other thing but the applying of the nourishment to the soul.
dt n-vvg pp-f dt n1 vbz dx j-jn n1 p-acp dt vvg pp-f dt n1 p-acp dt n1.
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Then ye see what is meant by the eating and drinking of the soule:
Then you see what is meant by the eating and drinking of the soul:
cs pn22 vvb r-crq vbz vvn p-acp dt n-vvg cc vvg pp-f dt n1:
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no other thing but the applying of Christ to my soule, and the applying of his death and passion to my soule;
no other thing but the applying of christ to my soul, and the applying of his death and passion to my soul;
dx j-jn n1 p-acp dt vvg pp-f np1 p-acp po11 n1, cc dt vvg pp-f po31 n1 cc n1 p-acp po11 n1;
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and this is onely done by faith: therefore he that lacked faith cannot eate Christ. Thus farre for the eating and drinking of the soule, which are Sacramentall speeches.
and this is only done by faith: Therefore he that lacked faith cannot eat christ. Thus Far for the eating and drinking of the soul, which Are Sacramental Speeches.
cc d vbz av-j vdn p-acp n1: av pns31 cst vvd n1 vmbx vvi np1. av av-j p-acp dt n-vvg cc vvg pp-f dt n1, r-crq vbr j n2.
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There remaineth now of all these great things, & of al this doctrine which hath bin taught, but this one lessō:
There remains now of all these great things, & of all this Doctrine which hath been taught, but this one Lesson:
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That thou learne to apply Christ rightly to thy soule. Thou art a great Diuine, if thou hast learned this wel:
That thou Learn to apply christ rightly to thy soul. Thou art a great Divine, if thou hast learned this well:
cst pns21 vvb pc-acp vvi np1 av-jn p-acp po21 n1. pns21 vb2r dt j j-jn, cs pns21 vh2 vvn d av:
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for in the right application of Christ to the sick soule, to the wounded conscience,
for in the right application of christ to the sick soul, to the wounded conscience,
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and diseased heart, here begins the fountaine of all our felicity, and the wel-spring of all our ioy.
and diseased heart, Here begins the fountain of all our felicity, and the wellspring of all our joy.
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And I will tell you what this application worketh:
And I will tell you what this application works:
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Obserue what the presence of thy soule within thee (suppose thou want Christ in thy soule) doth to this earthly body, to this lumpe of clay;
Observe what the presence of thy soul within thee (suppose thou want christ in thy soul) does to this earthly body, to this lump of clay;
vvb r-crq dt n1 pp-f po21 n1 p-acp pno21 (vvb pns21 vvb np1 p-acp po21 n1) vdz p-acp d j n1, p-acp d n1 pp-f n1;
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as by the presence of the soule, it liueth, it moueth, it feeleth: as the soule giueth to the body, life, mouing, and senses:
as by the presence of the soul, it lives, it moves, it feeleth: as the soul gives to the body, life, moving, and Senses:
c-acp p-acp dt n1 pp-f dt n1, pn31 vvz, pn31 vvz, pn31 vvz: c-acp dt n1 vvz p-acp dt n1, n1, vvg, cc n2:
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that same very thing doth Christ vnto thy soule.
that same very thing does christ unto thy soul.
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Hast thou once laid hold of, and applyed him to thee? As the soule quickens thy body, so he quickens thy soule;
Hast thou once laid hold of, and applied him to thee? As the soul quickens thy body, so he quickens thy soul;
vh2 pns21 a-acp vvn n1 pp-f, cc vvd pno31 p-acp pno21? p-acp dt n1 vvz po21 n1, av pns31 vvz po21 n1;
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not with an earthly or temporall life, but with the life which he liueth in heauen:
not with an earthly or temporal life, but with the life which he lives in heaven:
xx p-acp dt j cc j n1, cc-acp p-acp dt n1 r-crq pns31 vvz p-acp n1:
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he makes thee to liue that same life, which the Angels liue in heauen:
he makes thee to live that same life, which the Angels live in heaven:
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he maketh thee to moue not with worldly motions, but with heauenly, spirituall and celestiall motions.
he makes thee to move not with worldly motions, but with heavenly, spiritual and celestial motions.
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Againe, he inspires in thee not outward senses, but heauenly senses;
Again, he inspires in thee not outward Senses, but heavenly Senses;
av, pns31 vvz p-acp pno21 xx j n2, cc-acp j n2;
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he worketh in thee, a spirituall feeling, that in thine owne heart and conscience, thou mayst find the effect of this word.
he works in thee, a spiritual feeling, that in thine own heart and conscience, thou Mayest find the Effect of this word.
pns31 vvz p-acp pno21, dt j n-vvg, cst p-acp po21 d n1 cc n1, pns21 vm2 vvi dt n1 pp-f d n1.
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So by the coniunction of Christ with my soule, get a thousand times greater benefits, then the body doth by the soule:
So by the conjunction of christ with my soul, get a thousand times greater benefits, then the body does by the soul:
av p-acp dt n1 pp-f np1 p-acp po11 n1, vvb dt crd n2 jc n2, cs dt n1 vdz p-acp dt n1:
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for the body by the presence of the soule getteth onely an earthly and temporall life, subiect to continuall misery;
for the body by the presence of the soul gets only an earthly and temporal life, Subject to continual misery;
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but by the presence of Christ in my soule I see a blessed life, l feele a blessed life:
but by the presence of christ in my soul I see a blessed life, l feel a blessed life:
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and that same life takes daily more and more increase in me. Then the ground of all our perfection and blessednesse, standeth in this coniunction:
and that same life Takes daily more and more increase in me. Then the ground of all our perfection and blessedness, Stands in this conjunction:
cc cst d n1 vvz av-j av-dc cc av-dc vvi p-acp pno11. av dt n1 pp-f d po12 n1 cc n1, vvz p-acp d n1:
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& suppose thou mightest liue Methushelaes yeers, and wert euer seeking;
& suppose thou Mightest live Methuselah's Years, and Wertenberg ever seeking;
cc vvb pns21 vmd2 vvi npg1 n2, cc vbd2r av vvg;
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yet if in the last houre, thou get this coniunction thou must thinke thy trauell well bestowed; thou hast gotten enough:
yet if in the last hour, thou get this conjunction thou must think thy travel well bestowed; thou hast got enough:
av cs p-acp dt ord n1, pns21 vvb d n1 pns21 vmb vvi po21 n1 av vvn; pns21 vh2 vvn av-d:
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for if we haue obtained Christ, we haue gotten al with him.
for if we have obtained christ, we have got all with him.
c-acp cs pns12 vhb vvn np1, pns12 vhb vvn d p-acp pno31.
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Then the applying of Christ to my soule, is the fountaine of all my ioy & felicity.
Then the applying of christ to my soul, is the fountain of all my joy & felicity.
av dt vvg pp-f np1 p-acp po11 n1, vbz dt n1 pp-f d po11 n1 cc n1.
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Now let vs see how we get this coniunction.
Now let us see how we get this conjunction.
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This is a spirituall coniunction, a coniunction hard and difficult to be purchased, obtained & gotten of vs. How then is this coniunction brought about? which are the meanes of this coniunction on Gods part? and which are the means on our part, to get Christ, to put Christ in our soules,
This is a spiritual conjunction, a conjunction hard and difficult to be purchased, obtained & got of us How then is this conjunction brought about? which Are the means of this conjunction on God's part? and which Are the means on our part, to get christ, to put christ in our Souls,
d vbz dt j n1, dt n1 j cc j pc-acp vbi vvn, vvn cc vvn pp-f pno12 c-crq av vbz d n1 vvd a-acp? q-crq vbr dt n2 pp-f d n1 p-acp npg1 n1? cc q-crq vbr dt n2 p-acp po12 n1, pc-acp vvi np1, pc-acp vvi np1 p-acp po12 n2,
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and to make Christ one with vs? There is one meanes on Gods part, that helpeth vs vnto Christ,
and to make christ one with us? There is one means on God's part, that Helpeth us unto christ,
cc pc-acp vvi np1 crd p-acp pno12? pc-acp vbz crd n2 p-acp npg1 n1, cst vvz pno12 p-acp np1,
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and there is another on our part.
and there is Another on our part.
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On Gods part, there is the holy Spirit, which offereth the body and bloud of Christ to vs:
On God's part, there is the holy Spirit, which Offereth the body and blood of christ to us:
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and on our part, there must be a meanes, or else though he offer, we will not receiue.
and on our part, there must be a means, or Else though he offer, we will not receive.
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Therefore of necessity there must be faith in our soules, to receiue that which the holy Spirit offers, to receiue that heauenly food of the body and bloud of Christ which the holy Spirit offers.
Therefore of necessity there must be faith in our Souls, to receive that which the holy Spirit offers, to receive that heavenly food of the body and blood of christ which the holy Spirit offers.
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Then faith and the holy Spirit are the two meanes of this spirituall, and heauenly coniunction.
Then faith and the holy Spirit Are the two means of this spiritual, and heavenly conjunction.
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By these two meanes, by faith and by the holy Spirit, I get the body of Christ, the body of Christ is mine,
By these two means, by faith and by the holy Spirit, I get the body of christ, the body of christ is mine,
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and he is giuen to my soule. Now here comes in the question;
and he is given to my soul. Now Here comes in the question;
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How canst thou say that the body of Christ is giuen or deliuered to thee, seeing the body of Christ is sitting at the right hand of God the Father? and looke how great distance is betwixt heauen and earth,
How Canst thou say that the body of christ is given or Delivered to thee, seeing the body of christ is sitting At the right hand of God the Father? and look how great distance is betwixt heaven and earth,
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as great distance is there betwixt the body of Christ, and thy body:
as great distance is there betwixt the body of christ, and thy body:
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how then say ye, that the body of Christ is giuen to you? The Papists vnderstand not this;
how then say you, that the body of christ is given to you? The Papists understand not this;
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and therefore they imagine a grosse and carnall coniunction. Except the Spirit of God reueale these things, they cannot be vnderstood.
and Therefore they imagine a gross and carnal conjunction. Except the Spirit of God reveal these things, they cannot be understood.
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The Spirit of God must illuminate our mindes, and be planted in all our hearts before we can come to the vnderstanding of this.
The Spirit of God must illuminate our minds, and be planted in all our hearts before we can come to the understanding of this.
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Then wouldest thou vnderstanding of this.
Then Wouldst thou understanding of this.
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Then wouldest thou vnderstand how Christ is giuen thee? This ground is true, that the body of Christ is a• the right hand of the Father;
Then Wouldst thou understand how christ is given thee? This ground is true, that the body of christ is a• the right hand of the Father;
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the bloud of Christ is at the right hand of the Father:
the blood of christ is At the right hand of the Father:
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yet notwithstanding, though there be as great distance betwixt my body and the body of Christ,
yet notwithstanding, though there be as great distance betwixt my body and the body of christ,
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as is betwixt heauen and earth, yet Christs body is giuen to me, because I haue a title to his body giuen to me:
as is betwixt heaven and earth, yet Christ body is given to me, Because I have a title to his body given to me:
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the right and title which is giuen to me of his body and bloud, makes me to possesse his body and bloud.
the right and title which is given to me of his body and blood, makes me to possess his body and blood.
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The distance of the place, hurteth not my title nor my right:
The distance of the place, hurteth not my title nor my right:
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for if any of you haue a peece of Land lying in the farthest part of England,
for if any of you have a piece of Land lying in the farthest part of England,
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if ye haue a good title to it, the distance of the place cannot hurt your title:
if you have a good title to it, the distance of the place cannot hurt your title:
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so I say, the distance of place hurts not my title and my right that I haue to Christ.
so I say, the distance of place hurts not my title and my right that I have to christ.
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But though he be sitting at the right hand of the Father, yet the title and right that I haue to him makes him mine;
But though he be sitting At the right hand of the Father, yet the title and right that I have to him makes him mine;
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so that I may say truly, this Christ is my property. Then Christ is not made mine, because I fetch him out of the heauens:
so that I may say truly, this christ is my property. Then christ is not made mine, Because I fetch him out of the heavens:
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but he is mine because I haue a sure title and right to him, and hauing a sure title and iust right to him, the distance of place,
but he is mine Because I have a sure title and right to him, and having a sure title and just right to him, the distance of place,
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how farre soeuer it be, can no wayes hurt my title nor right;
how Far soever it be, can no ways hurt my title nor right;
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but where-euer he be, he is mine, because I haue a right and title to him.
but wherever he be, he is mine, Because I have a right and title to him.
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Yea not onely haue I a title to him, but this title is confirmed to me.
Yea not only have I a title to him, but this title is confirmed to me.
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For as I get a title to him in the word, (and if I got not that title to him in the word, I durst not come to the Sacrament) so in the Sacracrament I get the confirmation of my title, I get the Seale which confirmes my title.
For as I get a title to him in the word, (and if I god not that title to him in the word, I durst not come to the Sacrament) so in the Sacrament I get the confirmation of my title, I get the Seal which confirms my title.
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Then to come to the point, Christs body is sitting at the right hand of the Father,
Then to come to the point, Christ body is sitting At the right hand of the Father,
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and yet he is mine, and is deliuered to me, because I haue right to his body, be it, where it will:
and yet he is mine, and is Delivered to me, Because I have right to his body, be it, where it will:
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he was borne for me, giuen to mee, and deliuered to me.
he was born for me, given to me, and Delivered to me.
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So distance of place hurts not the surety of my title, as propinquity of place helpes not the surety of the same.
So distance of place hurts not the surety of my title, as propinquity of place helps not the surety of the same.
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Though Christ would bow the heauens, and touch thee with his body as he did Iudas, yet this could not helpe thee;
Though christ would bow the heavens, and touch thee with his body as he did Iudas, yet this could not help thee;
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for if thou hast not a title to him, thou darest not call him thine. So it is not the neerenesse nor proximity of place that maketh Christ mine:
for if thou hast not a title to him, thou Darest not call him thine. So it is not the nearness nor proximity of place that makes christ mine:
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It is onely the right that I haue to him: I haue right to him onely by faith:
It is only the right that I have to him: I have right to him only by faith:
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So by faith onely Christ is made mine.
So by faith only christ is made mine.
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But they thinke they haue gotten a great vantage of vs, if we be so farre from Christ as the heauen is from the earth;
But they think they have got a great vantage of us, if we be so Far from christ as the heaven is from the earth;
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but this shall be answered by Gods grace.
but this shall be answered by God's grace.
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I haue a title to his bodie, his bodie is distant from my bodie ▪ yet his bodie is not distant from me, that is, from my soule;
I have a title to his body, his body is distant from my body ▪ yet his body is not distant from me, that is, from my soul;
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I say his bodie and my soule are conioyned.
I say his body and my soul Are conjoined.
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It is a strange ladder that will reach from the earth to the heauens, yet let me tell you, there is a cord that extendeth from the earth to the heauens;
It is a strange ladder that will reach from the earth to the heavens, yet let me tell you, there is a cord that extendeth from the earth to the heavens;
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and coupleth me and Christ together, and this is onely true faith:
and Coupleth me and christ together, and this is only true faith:
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By true faith, Christ, though he be in the heauens, is coupled and conioyned with me who am here on earth. By true faith, christ, though he be in the heavens, is coupled and conjoined with me who am Here on earth.
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I will shew you this by a similitude.
I will show you this by a similitude.
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Is not the bodie of the Sunne in the firmament? It is impossible for you to touch the bodie of the Sunne,
Is not the body of the Sun in the firmament? It is impossible for you to touch the body of the Sun,
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yet the bodie of the Sunne and ye are conioyned, How? By those beames that shine on you, by that light that shineth vpon you:
yet the body of the Sun and you Are conjoined, How? By those beams that shine on you, by that Light that shines upon you:
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Why may not the bodie of Christ then though it be in the heauens, be conioyned with me that am on earth,
Why may not the body of christ then though it be in the heavens, be conjoined with me that am on earth,
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namely, by the beames, by the light and gladnesse that floweth from his bodie? My bodie and Christs bodie are conioyned by the vertue and power flowing from his bodie:
namely, by the beams, by the Light and gladness that flows from his body? My body and Christ body Are conjoined by the virtue and power flowing from his body:
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which vertue and power quickneth my dead soule, maketh me to liue the life of Christ, to begin to die to my selfe:
which virtue and power Quickeneth my dead soul, makes me to live the life of christ, to begin to die to my self:
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and euer the more I die to my selfe, the more I liue to Christ.
and ever the more I die to my self, the more I live to christ.
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This coniunction now is the ground, as I told you, of all our felicitie and happinesse,
This conjunction now is the ground, as I told you, of all our felicity and happiness,
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and I haue made it cleare to you at this time so far as God hath giuen me insight.
and I have made it clear to you At this time so Far as God hath given me insight.
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Alwaies ye see this coniunction is brought to passe by two speciall meanes; by the holy Spirit & by faith:
Always you see this conjunction is brought to pass by two special means; by the holy Spirit & by faith:
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If there be no other meanes but these two, what needest thou a carnall or a visible coniunction? Faith is inuisible,
If there be no other means but these two, what Needest thou a carnal or a visible conjunction? Faith is invisible,
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and the Spirit is inuisible, therefore thou canst not see it, nor take it vp with the eye of thy bodie:
and the Spirit is invisible, Therefore thou Canst not see it, nor take it up with the eye of thy body:
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The power of the holy Spirit is so subtile, secret and inuisible, that thou canst not perceiue it nor take it vp with the eye of the bodie,
The power of the holy Spirit is so subtle, secret and invisible, that thou Canst not perceive it nor take it up with the eye of the body,
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and it will worke great effects in thy soule or euer thou perceiuest his working. In respect therefore that the meanes of this coniunction are so subtill, secret, and spirituall,
and it will work great effects in thy soul or ever thou perceivest his working. In respect Therefore that the means of this conjunction Are so subtle, secret, and spiritual,
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why thinkest thou to get a sight of this coniunction with the eye of thy bodie? why imaginest thou such a carnall coniunction as this, which would do thee no good if thou hadst it? Knowest thou not that the Spirit that coupleth vs and Christ is infinite? so that it is as easie for the Spirit to couple vs and Christ,
why Thinkest thou to get a sighed of this conjunction with the eye of thy body? why imaginest thou such a carnal conjunction as this, which would do thee no good if thou Hadst it? Knowest thou not that the Spirit that Coupleth us and christ is infinite? so that it is as easy for the Spirit to couple us and christ,
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how far distant soeuer we be, as it is easie for our soules to couple our head and the feete of our bodies though they be distant.
how Far distant soever we be, as it is easy for our Souls to couple our head and the feet of our bodies though they be distant.
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Then seeing this coniunction is the ground and fountaine of all our happinesse:
Then seeing this conjunction is the ground and fountain of all our happiness:
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and seeing this ground of happinesse is so substill and so spirituall, what is your part? Remoue all your outward senses, remoue all your naturall motions, remoue your naturall discourses and your naturall reason,
and seeing this ground of happiness is so substill and so spiritual, what is your part? Remove all your outward Senses, remove all your natural motions, remove your natural discourses and your natural reason,
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and follow the sight and information of the Spirit of God:
and follow the sighed and information of the Spirit of God:
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Craue that it would please him to illuminate your vnderstanding, that by the light of his Spirit ye may see clearely the spirituall coniunction.
Crave that it would please him to illuminate your understanding, that by the Light of his Spirit you may see clearly the spiritual conjunction.
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Except the eye of the Spirit be giuen you to perceiue this spirituall coniunction, it is not possible that ye can get any insight in it.
Except the eye of the Spirit be given you to perceive this spiritual conjunction, it is not possible that you can get any insight in it.
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But if the Lord of his mercie will bestow some measure of his holy Spirit vppon you;
But if the Lord of his mercy will bestow Some measure of his holy Spirit upon you;
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out of question ye shall soone come to the vnderstanding of it, and ye shall thinke the time happie that euer ye heard this word.
out of question you shall soon come to the understanding of it, and you shall think the time happy that ever you herd this word.
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Except ye haue some part of this Spirit, it is not possible that ye can be spirituall.
Except you have Some part of this Spirit, it is not possible that you can be spiritual.
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That which is borne of flesh and bloud will remaine flesh and bloud, except the Spirit come in and make it spirituall.
That which is born of Flesh and blood will remain Flesh and blood, except the Spirit come in and make it spiritual.
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Therefore ye must be borne againe of the Spirit, ye must be borne in the bodie of Christ, his Spirit must quicken you.
Therefore you must be born again of the Spirit, you must be born in the body of christ, his Spirit must quicken you.
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This is called the quickning and liuing Spirit of Christ by Iohn. And so soone as the Spirit cometh, what doth it? It chaseth away darknesse out of the vnderstanding:
This is called the quickening and living Spirit of christ by John. And so soon as the Spirit comes, what does it? It chases away darkness out of the understanding:
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whereas before I knew not God, now I see him, not onely generally that he is a God but that he is my God in Christ.
whereas before I knew not God, now I see him, not only generally that he is a God but that he is my God in christ.
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What more doth the holy Spirit? It openeth the heart as well as the minde:
What more does the holy Spirit? It Openeth the heart as well as the mind:
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and what doth it there? Those things whereon I bestowed the affections of my heart and imployed the loue of my soule, are by the working of the holy Spirit made gall to me, he maketh them venome to me,
and what does it there? Those things whereon I bestowed the affections of my heart and employed the love of my soul, Are by the working of the holy Spirit made Gall to me, he makes them venom to me,
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and to be as deadly hated of me as poyson:
and to be as deadly hated of me as poison:
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He worketh s•ch an inward disposition in my soule, that he maketh me to turne and flie from those things whereon I imployed my loue before,
He works s•ch an inward disposition in my soul, that he makes me to turn and fly from those things whereon I employed my love before,
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and to imploy it vpon God. This is a great perfection. Alwaies in some measure he make•h me to loue God better then any other thing:
and to employ it upon God. This is a great perfection. Always in Some measure he make•h me to love God better then any other thing:
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He changeth the affections and inclinations of my soule, he changeth the faculties and qualities of my soule:
He changes the affections and inclinations of my soul, he changes the faculties and qualities of my soul:
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And though our hearts and minds be made new, yet the substance of them is not changed,
And though our hearts and minds be made new, yet the substance of them is not changed,
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but onely the faculties and qualities are changed, in respect of the which change we are called new creatures,
but only the faculties and qualities Are changed, in respect of the which change we Are called new creatures,
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and except you be found new creatures ye are not in Christ. Now to come to the point.
and except you be found new creatures you Are not in christ. Now to come to the point.
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This secret coniunction is brought to passe by faith and by the holy Spirit: by faith we lay hold on the bodie and bloud of Christ: This secret conjunction is brought to pass by faith and by the holy Spirit: by faith we lay hold on the body and blood of christ:
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And though we be as farre distant as heauen and earth are, the Spirit serueth vs as a ladder to conioyne vs with Christ:
And though we be as Far distant as heaven and earth Are, the Spirit serveth us as a ladder to conjoin us with christ:
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As the ladder of Iacob which reached from the ground to the heauen, to the selfe same vse serueth the Spirit of God to conioyne the bodie of Christ with my soule.
As the ladder of Iacob which reached from the ground to the heaven, to the self same use serveth the Spirit of God to conjoin the body of christ with my soul.
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Then obserue the whole in a word:
Then observe the Whole in a word:
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What maketh you to haue any right or title to Christ? Nothing but the Spirit: nothing but faith.
What makes you to have any right or title to christ? Nothing but the Spirit: nothing but faith.
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What should be your studie then? Seeke by all meanes possible to get faith: that as Peter, Acts 15.9. saith, your hearts and consciences may be sanctified by faith.
What should be your study then? Seek by all means possible to get faith: that as Peter, Acts 15.9. Says, your hearts and Consciences may be sanctified by faith.
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And if you endeuour not as well to get faith in your hearts as in your minds, your faith auaileth not.
And if you endeavour not as well to get faith in your hearts as in your minds, your faith avails not.
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What auaileth the faith that fleeteth in the fantasie, and bringeth a naked knowledge without the opening of the heart and consent of the will? So there must be an opening of thy heart and consent of thy will to do that thing that God commandeth,
What avails the faith that fleeteth in the fantasy, and brings a naked knowledge without the opening of the heart and consent of the will? So there must be an opening of thy heart and consent of thy will to do that thing that God commands,
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or else thy faith auaileth not. Then striue to get faith in your hearts and minds;
or Else thy faith avails not. Then strive to get faith in your hearts and minds;
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and doing so, ye do the duties of Christians.
and doing so, you do the duties of Christians.
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This is not done without the diligent hearing of the word, and diligent receiuing of the Sacrament.
This is not done without the diligent hearing of the word, and diligent receiving of the Sacrament.
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Then be diligent in these exercises, and be diligent in prayer:
Then be diligent in these exercises, and be diligent in prayer:
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Praying in the holy Ghost, that he would nourish your soules inwardly with the bodie and bloud of Christ:
Praying in the holy Ghost, that he would nourish your Souls inwardly with the body and blood of christ:
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That he would increase faith in your hearts and minds, and make it to grow vp more and more daily,
That he would increase faith in your hearts and minds, and make it to grow up more and more daily,
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vntill you come to the full fruition of that blessed immortalitie: Vnto the which the Lord of his mercie bring vs;
until you come to the full fruition of that blessed immortality: Unto the which the Lord of his mercy bring us;
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and that for the righteous merits of Christ Iesus:
and that for the righteous merits of christ Iesus:
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To whom with the Father and the holy Ghost, be all honour, praise and glorie, both now and euer: Amen.
To whom with the Father and the holy Ghost, be all honour, praise and glory, both now and ever: Amen.
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THE FIFTH SERMON, VPON THE LORDS SVPPER. 1. COR. 11.23. For I haue receiued of the Lord, that which I also haue deliuered vnto you:
THE FIFTH SERMON, UPON THE LORDS SUPPER. 1. COR. 11.23. For I have received of the Lord, that which I also have Delivered unto you:
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to wit, that the Lord Iesus in the night that he was betrayed, tooke Bread, &c.
to wit, that the Lord Iesus in the night that he was betrayed, took Bred, etc.
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WE haue heard (wel-beloued in Christ Iesus) in our last exercise, what names were giuen to the Sacrament of the Lords Supper,
WE have herd (well-beloved in christ Iesus) in our last exercise, what names were given to the Sacrament of the lords Supper,
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as well in the Scriptures as by the Ancients of the Latine and East Churches: we heard the chiefe ends wherefore, and whereunto this holy Sacrament was at first instituted:
as well in the Scriptures as by the Ancients of the Latin and East Churches: we herd the chief ends Wherefore, and whereunto this holy Sacrament was At First instituted:
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we heard the things that were contained in this Sacrament, what they were, how they are coupled,
we herd the things that were contained in this Sacrament, what they were, how they Are coupled,
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how they are deliuered, and how they are receiued: we heard also some obiections that might be obiected to the contrarie of this doctrine:
how they Are Delivered, and how they Are received: we herd also Some objections that might be objected to the contrary of this Doctrine:
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we heard them propounded, and as God gaue the grace, refuted:
we herd them propounded, and as God gave the grace, refuted:
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we heard how the faithfull soule is said to eate Christs body, and drinke Christs bloud:
we herd how the faithful soul is said to eat Christ body, and drink Christ blood:
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We heard the manner how Christ is, or can be receiued of vs. And we concluded in this poynt:
We herd the manner how christ is, or can be received of us And we concluded in this point:
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That Christ Iesus the Sauiour of mankinde, our Sauiour, cannot be perceiued nor yet receiued, but by a spirituall way and apprehension.
That christ Iesus the Saviour of mankind, our Saviour, cannot be perceived nor yet received, but by a spiritual Way and apprehension.
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Neither the flesh of Christ, nor the bloud of Christ, nor Christ himselfe, can be perceiued but by the eye of faith;
Neither the Flesh of christ, nor the blood of christ, nor christ himself, can be perceived but by the eye of faith;
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can be receiued but by the mouth of faith; nor can be layd hold on, but by the hand of faith.
can be received but by the Mouth of faith; nor can be laid hold on, but by the hand of faith.
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Now faith is a spirituall thing:
Now faith is a spiritual thing:
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for faith is the gift of God, powred downe into the hearts and minds of men and women, wrought in the soule of euery one,
for faith is the gift of God, poured down into the hearts and minds of men and women, wrought in the soul of every one,
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and that by the mighty working and operation of the holy Spirit.
and that by the mighty working and operation of the holy Spirit.
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So the onely way to lay hold on Christ being by faith, and faith of it owne nature being spirituall, it followeth therefore that there is no way to lay hold on Christ but a spirituall way:
So the only Way to lay hold on christ being by faith, and faith of it own nature being spiritual, it follows Therefore that there is no Way to lay hold on christ but a spiritual Way:
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there is not a hand to fasten on Christ but a spirituall hand, there is not a mouth to digest Christ but a spirituall mouth.
there is not a hand to fasten on christ but a spiritual hand, there is not a Mouth to digest christ but a spiritual Mouth.
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The Scriptures familiarly by all these termes describe the nature and efficacy of faith.
The Scriptures familiarly by all these terms describe the nature and efficacy of faith.
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We are said to eate the flesh of Christ by faith, and to drinke his bloud by faith, in this Sacrament:
We Are said to eat the Flesh of christ by faith, and to drink his blood by faith, in this Sacrament:
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chiefly in doing of two things: chiefly in doing of two things:
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First, in calling to our remembrance the bitter death and passion of Christ, the bloud that he shed vpon the crosse, the Supper which he instituted in remembrance of him,
First, in calling to our remembrance the bitter death and passion of christ, the blood that he shed upon the cross, the Supper which he instituted in remembrance of him,
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before he went to the Crosse: the commandement which he gaue: Do this in remembrance of me:
before he went to the Cross: the Commandment which he gave: Do this in remembrance of me:
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I say, we eate his flesh, and drinke his bloud spiritually.
I say, we eat his Flesh, and drink his blood spiritually.
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First in this point, in recording and remembring faithfully how he died for vs, how his bloud was shed vpon the crosse.
First in this point, in recording and remembering faithfully how he died for us, how his blood was shed upon the cross.
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This is the first point, a point that cannot be remembred truly, except it be wrought by the mighty power of the holy Spirit.
This is the First point, a point that cannot be remembered truly, except it be wrought by the mighty power of the holy Spirit.
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The second poynt of the spirituall eating standeth in this, That I and euery one of you beleeue firmely, that he died for me in particular:
The second point of the spiritual eating Stands in this, That I and every one of you believe firmly, that he died for me in particular:
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That his bloud was shed on the crosse, for a ful remission and redemption of me and my sins.
That his blood was shed on the cross, for a full remission and redemption of me and my Sins.
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The chiefe and principall point of the eating of Christ his flesh & drinking of his bloud, standeth in beleeuing firmly that that flesh was deliuered to death for my sinnes;
The chief and principal point of the eating of christ his Flesh & drinking of his blood, Stands in believing firmly that that Flesh was Delivered to death for my Sins;
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that that bloud of his was shed for the remission of my sinnes:
that that blood of his was shed for the remission of my Sins:
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and except euery soule come neere to himselfe, and firmely consent and agree, and be perswaded, that Christ died for him:
and except every soul come near to himself, and firmly consent and agree, and be persuaded, that christ died for him:
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that soule can not be saued, that soule can not eate the flesh, nor drinke the bloud of Christ.
that soul can not be saved, that soul can not eat the Flesh, nor drink the blood of christ.
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Then the eating of the flesh, and drinking of the bloud of Christ, standeth in a faithfull memorie, in a firme belief,
Then the eating of the Flesh, and drinking of the blood of christ, Stands in a faithful memory, in a firm belief,
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and in a true applying of the merits of the death and passion of Christ, to my owne conscience in particular.
and in a true applying of the merits of the death and passion of christ, to my own conscience in particular.
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There were sundry things obiected against this kind of receiuing: I will not insist to repeate them:
There were sundry things objected against this kind of receiving: I will not insist to repeat them:
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But beside all the obiections which ye heard obiected against this kinde of spirituall receiuing by faith, they say,
But beside all the objections which you herd objected against this kind of spiritual receiving by faith, they say,
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If Christ his flesh nor his bloud be not perceiued, nor receiued, but by the Spirit, by faith in the Spirit:
If christ his Flesh nor his blood be not perceived, nor received, but by the Spirit, by faith in the Spirit:
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then say they, ye receiue him but by an imagination:
then say they, you receive him but by an imagination:
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if he be not receiued carnally nor corporally, but onely by the Spirit and by faith;
if he be not received carnally nor corporally, but only by the Spirit and by faith;
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then is he not receiued but by way of imagination, conceite, and fantasie.
then is he not received but by Way of imagination, conceit, and fantasy.
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So they account faith an imagination of the minde, a fantasie and opinion, fleeting in the hearts of men.
So they account faith an imagination of the mind, a fantasy and opinion, fleeting in the hearts of men.
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I cannot blame them to thinke so of faith:
I cannot blame them to think so of faith:
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For as none can iudge of the sweetenesse of hony, but they that haue tasted of it:
For as none can judge of the sweetness of honey, but they that have tasted of it:
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so there is none can discerne nor iudge of the nature of faith, but they that haue felt it,
so there is none can discern nor judge of the nature of faith, but they that have felt it,
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and tasted in their hearts what it is. And if they had tasted and felt in their soules, what faith brings with it;
and tasted in their hearts what it is. And if they had tasted and felt in their Souls, what faith brings with it;
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alas, they would not call that spirirituall Iewell, and onely •ewell of the soule, an imagination. They call it an imagination:
alas, they would not call that spiritual Jewel, and only •ewell of the soul, an imagination. They call it an imagination:
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and the Apostle describing it, Heb. 11.1. calleth it a substance and substantiall ground: Marke how well these two agree, An imagination, and a substantiall ground.
and the Apostle describing it, Hebrew 11.1. calls it a substance and substantial ground: Mark how well these two agree, an imagination, and a substantial ground.
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They call it an vncertaine opinion, fleeting in the braine and fantasie of man: He calleth it an euidence and demonstration, in the same definition.
They call it an uncertain opinion, fleeting in the brain and fantasy of man: He calls it an evidence and demonstration, in the same definition.
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See how directly contrary, the Apostle and they are, in the nature of faith.
See how directly contrary, the Apostle and they Are, in the nature of faith.
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Vpon this they infer, that as it is true in generall, he can not be deliuered nor giuen,
Upon this they infer, that as it is true in general, he can not be Delivered nor given,
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but that same way that he is receiued;
but that same Way that he is received;
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and looke what way any thing is receiued, the same way it is giuen and deliuered:
and look what Way any thing is received, the same Way it is given and Delivered:
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So (as they say) he being receiued by way of imagination, he is also in their fantasie, giuen and deliuered by way of imagination.
So (as they say) he being received by Way of imagination, he is also in their fantasy, given and Delivered by Way of imagination.
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For if he be not giuen, say they, to thy hand, to thy mouth, nor to thy stomack corporally:
For if he be not given, say they, to thy hand, to thy Mouth, nor to thy stomach corporally:
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he cannot be giuen but by an imagination and fantasticall opinion.
he cannot be given but by an imagination and fantastical opinion.
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The reason that moueth them to thinke that Christ cannot be theirs, nor giuen to them truly in effect and really,
The reason that moves them to think that christ cannot be theirs, nor given to them truly in Effect and really,
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except he be giuen carnally, is this:
except he be given carnally, is this:
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That thing which is so far absent and distant from vs as the heauen is from the earth, cannot be said to be giuen vs, nor to be ours:
That thing which is so Far absent and distant from us as the heaven is from the earth, cannot be said to be given us, nor to be ours:
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But by our owne confession, say they to vs, Christ his body is as farre absent from vs as the heauen is from the earth:
But by our own Confessi, say they to us, christ his body is as Far absent from us as the heaven is from the earth:
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Therefore Christ his body, nor his flesh, cannot be giuen vnto vs, except by way of imagination,
Therefore christ his body, nor his Flesh, cannot be given unto us, except by Way of imagination,
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and so not truly nor in effect.
and so not truly nor in Effect.
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This argument framed in this sort, would at the first sight seeme to be of some force.
This argument framed in this sort, would At the First sighed seem to be of Some force.
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But let vs examine the proposition of it: The proposition is this;
But let us examine the proposition of it: The proposition is this;
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That thing which is so farre absent from vs as the heauen is from the earth, cannot be said to be deliuered to vs, to be giuen to vs, That thing which is so Far absent from us as the heaven is from the earth, cannot be said to be Delivered to us, to be given to us,
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or any wayes to be ours. Now whether is this proposition true or false? I say, this proposition is vntrue, and the contrarie most true.or any ways to be ours. Now whither is this proposition true or false? I say, this proposition is untrue, and the contrary most true.
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A thing may be giuen to vs, and may become ours, though the thing in person it selfe be as farre distant from vs as the heauen is from the earth.
A thing may be given to us, and may become ours, though the thing in person it self be as Far distant from us as the heaven is from the earth.
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And how proue I this? What maketh any thing to be ours? What maketh any of you esteeme a thing to be giuen vnto you? Is it not a title? Is it not a iust right to that thing? If ye haue a iust right giuen vnto you, by him who hath power to giue it and a sure title, confirmed to you by him who hath the power;
And how prove I this? What makes any thing to be ours? What makes any of you esteem a thing to be given unto you? Is it not a title? Is it not a just right to that thing? If you have a just right given unto you, by him who hath power to give it and a sure title, confirmed to you by him who hath the power;
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though the thing that he giueth vnto you, be not deliuered into your hands, yet by the right and title which he granteth to you, is not the thing yours? There is no doubt of it,
though the thing that he gives unto you, be not Delivered into your hands, yet by the right and title which he grants to you, is not the thing yours? There is no doubt of it,
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for it is not the neernes of the thing to my body & to my hand, that maketh the thing mine;
for it is not the neernes of the thing to my body & to my hand, that makes the thing mine;
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for it may be in mine hand, and yet not belong to me.
for it may be in mine hand, and yet not belong to me.
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Neyther is it the distance nor absence of the thing that makes it not to be mine,
Neither is it the distance nor absence of the thing that makes it not to be mine,
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but it may be farre absent from me and yet be mine, becaue the title is mine,
but it may be Far absent from me and yet be mine, becaue the title is mine,
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and because I haue gotten a right to it from him who hath the power to giue it.
and Because I have got a right to it from him who hath the power to give it.
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So then this ground is true, It is a sure title and a iust right that maketh a thing,
So then this ground is true, It is a sure title and a just right that makes a thing,
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though it be far distant from vs, to be ours.
though it be Far distant from us, to be ours.
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But so it is, that a liuelie and true faith in the bloud and death of Christ, maketh vs to haue a sure title and a good right to the flesh and bloud of Christ, and to his merites:
But so it is, that a lively and true faith in the blood and death of christ, makes us to have a sure title and a good right to the Flesh and blood of christ, and to his merits:
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looke what he merited by his death, & shedding of his bloud vpon the crosse, all that together with himselfe also appertaineth to me,
look what he merited by his death, & shedding of his blood upon the cross, all that together with himself also appertaineth to me,
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and that by a title and a right which I haue gotten to him, of God; which is faith:
and that by a title and a right which I have got to him, of God; which is faith:
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And the surer that my title is, the more sure am I of the thing that is giuen me by the title.
And the Surer that my title is, the more sure am I of the thing that is given me by the title.
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Now this Sacrament of the Lords Supper, was instituted to confirme our title, to seale vp our right which we haue to the bodie and bloud, to the death and passion of Christ:
Now this Sacrament of the lords Supper, was instituted to confirm our title, to seal up our right which we have to the body and blood, to the death and passion of christ:
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and so the bodie of Christ is said to be giuen to vs, the bloud of Christ is said to be deliuered to vs,
and so the body of christ is said to be given to us, the blood of christ is said to be Delivered to us,
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when our title which we haue of him, of his death, of his bodie and bloud, is confirmed in our harts.
when our title which we have of him, of his death, of his body and blood, is confirmed in our hearts.
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For this Sacrament is instituted for the growth and increase of our faith, for the increase of our holinesse and sanctification:
For this Sacrament is instituted for the growth and increase of our faith, for the increase of our holiness and sanctification:
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which faith the greater that it is in our hearts, the more sure are we, that Christ his death appertaineth to vs. I grant as I haue said, that the flesh of Christ is not deliuered into my hndes, his flesh is not put into my mouth, nor entreth into my stomacke:
which faith the greater that it is in our hearts, the more sure Are we, that christ his death appertaineth to us I grant as I have said, that the Flesh of christ is not Delivered into my hndes, his Flesh is not put into my Mouth, nor entereth into my stomach:
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Yet God forbid that thou shouldst say, He is not truly giuen, although Christs flesh be not put into thy hand, nor mouth of thy body:
Yet God forbid that thou Shouldst say, He is not truly given, although Christ Flesh be not put into thy hand, nor Mouth of thy body:
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and wherfore should it? Hath he not appointed bread & wine for the nourishment of the bodie & may not that content you? Are they not sufficiēt to nourish you to this earthly & temporall life? Hath he not appointed Christ to be deliuered to the inward mouth of thy soule, to be giuen into the hand of thy soule, that thy soule may seede on him and be quickned with that life wherewith the Angels liue, wherewith the Sonne of God and God himselfe liue?
and Wherefore should it? Hath he not appointed bred & wine for the nourishment of the body & may not that content you? are they not sufficient to nourish you to this earthly & temporal life? Hath he not appointed christ to be Delivered to the inward Mouth of thy soul, to be given into the hand of thy soul, that thy soul may seed on him and be quickened with that life wherewith the Angels live, wherewith the Son of God and God himself live?
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So the flesh of Christ is not appointed to nourish thy bodie, but to nourish thy soule in the hope,
So the Flesh of christ is not appointed to nourish thy body, but to nourish thy soul in the hope,
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yea in the growth of that immortall life:
yea in the growth of that immortal life:
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and therefore I say, though the flesh of Christ be not deliuered into the hand of thy body,
and Therefore I say, though the Flesh of christ be not Delivered into the hand of thy body,
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yet it is deliuered to that part that it should nourish:
yet it is Delivered to that part that it should nourish:
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the soule is that part that it should nourish, therefore to the soule it is deliuered.
the soul is that part that it should nourish, Therefore to the soul it is Delivered.
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Yea that Bread and that Wine are no more really deliuered to the bodie and to the hand of the bodie,
Yea that Bred and that Wine Are no more really Delivered to the body and to the hand of the body,
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then the flesh of Christ is deliuered to the soule and to the hand and mouth of the soule, which is faith:
then the Flesh of christ is Delivered to the soul and to the hand and Mouth of the soul, which is faith:
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therefore craue no more a carnall deliuerie, nor thinke not vpon a carnall receiuing.
Therefore crave no more a carnal delivery, nor think not upon a carnal receiving.
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Thou must not thinke that either God giueth the flesh of Christ to the mouth of the bodie;
Thou must not think that either God gives the Flesh of christ to the Mouth of the body;
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or that thou by the mouth of thy bodie receiuest the flesh of Christ: For ye must vnderstand this principle in the Scriptures of God;
or that thou by the Mouth of thy body receivest the Flesh of christ: For you must understand this principle in the Scriptures of God;
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our soules cannot be ioyned with the flesh of Christ, nor the flesh of Christ cannot be ioyned with our soules but by a spirituall band.
our Souls cannot be joined with the Flesh of christ, nor the Flesh of christ cannot be joined with our Souls but by a spiritual band.
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Not by a carnall band of bloud and alliance; not by the touching of his flesh with our flesh:
Not by a carnal band of blood and alliance; not by the touching of his Flesh with our Flesh:
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but he is conioyned with vs by a spirituall band; that is, by the power and vertue of his holy Spirit.
but he is conjoined with us by a spiritual band; that is, by the power and virtue of his holy Spirit.
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And therefore the Apostle saith, 1. Cor. 12.13. That by the meanes of his holy Spirit, all we who are faithfull men and women, are baptized into one bodie of Christ.
And Therefore the Apostle Says, 1. Cor. 12.13. That by the means of his holy Spirit, all we who Are faithful men and women, Are baptised into one body of christ.
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That is, we are conioyned and fastened with one Christ by the meanes, saith he, of one Spirit:
That is, we Are conjoined and fastened with one christ by the means, Says he, of one Spirit:
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not by a carnall band or any grosse coniunction, but onely by the band of the holy Spirit.
not by a carnal band or any gross conjunction, but only by the band of the holy Spirit.
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That same holy Spirit that is in him, is in euery one of vs in some measure:
That same holy Spirit that is in him, is in every one of us in Some measure:
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and in respect one Spirit is in him and in vs, therefore we are accounted all to be one bodie, and in respect one Spirit is in him and in us, Therefore we Are accounted all to be one body,
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and to be members of one spirituall and mysticall bodie.
and to be members of one spiritual and mystical body.
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And in the same verse the Apostle saith, We are all made to drinke into one and the selfe same Spirit:
And in the same verse the Apostle Says, We Are all made to drink into one and the self same Spirit:
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that is, we are made to drinke of the bloud of Christ.
that is, we Are made to drink of the blood of christ.
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And this bloud is no other thing but the quickning vertue and power that floweth from Christ,
And this blood is no other thing but the quickening virtue and power that flows from christ,
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and from the merits of his death:
and from the merits of his death:
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we are made all to drinke of that bloud when we drinke of the liuely power and vertue that floweth out of that bloud.
we Are made all to drink of that blood when we drink of the lively power and virtue that flows out of that blood.
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So there is not a band that can couple my soule with the flesh of Christ,
So there is not a band that can couple my soul with the Flesh of christ,
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but onely a spirituall band and a spirituall vnion. And therefore it is that the Apostle 1. Cor. 6.17. saith, He that is ioyned vnto the Lord is one Spirit.
but only a spiritual band and a spiritual Union. And Therefore it is that the Apostle 1. Cor. 6.17. Says, He that is joined unto the Lord is one Spirit.
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And Iohn saith, That which is borne of the Spirit, is Spirit.
And John Says, That which is born of the Spirit, is Spirit.
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So it is onely by the participation of the holy Spirit that we are conioyned with the flesh and bloud of Christ Iesus.
So it is only by the participation of the holy Spirit that we Are conjoined with the Flesh and blood of christ Iesus.
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That carnall band whether it be the band of bloud which runneth through one race,
That carnal band whither it be the band of blood which Runneth through one raze,
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or the carnall touching of flesh with flesh, that carnall band (I say) was neuer esteemed of by Christ.
or the carnal touching of Flesh with Flesh, that carnal band (I say) was never esteemed of by christ.
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In the time that he was conuersant here vpon earth, he respected nothing that band:
In the time that he was conversant Here upon earth, he respected nothing that band:
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for as he witnessed himselfe by his owne words, he neuer had that carnall band in any kind of reuerence or estimation in respect of the spirituall band.
for as he witnessed himself by his own words, he never had that carnal band in any kind of Reverence or estimation in respect of the spiritual band.
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But as for the spirituall band whereby we are coupled with him by one Spirit; he euer esteemed of this band in the time that he was conuersant on earth,
But as for the spiritual band whereby we Are coupled with him by one Spirit; he ever esteemed of this band in the time that he was conversant on earth,
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& in a word, he hath left the praise and commendations of the same.
& in a word, he hath left the praise and commendations of the same.
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To let you see how lightly he esteemed of the carnall band of bloud and alliance, which we esteeme so much, ye may see in the eight of Luke, 20.21.
To let you see how lightly he esteemed of the carnal band of blood and alliance, which we esteem so much, you may see in the eight of Lycia, 20.21.
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for there they coming to him, say, Master, thy Mother and thy brethren stand without, and would see thee :
for there they coming to him, say, Master, thy Mother and thy brothers stand without, and would see thee:
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ye shall heare his answer vnto them, how little he esteemed of that carnall band; in the 21. verse, in a manner denying that band, he saith;
you shall hear his answer unto them, how little he esteemed of that carnal band; in the 21. verse, in a manner denying that band, he Says;
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My Mother and my brethren, are those which heare the word of God and do it. My Mother and my brothers, Are those which hear the word of God and do it.
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As if he would haue said, It is not that carnall band yt I esteeme: it is not that carnall coniunction that I reuerence:
As if he would have said, It is not that carnal band that I esteem: it is not that carnal conjunction that I Reverence:
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it is the spirituall coniunction by the participation of his holy Spirit;
it is the spiritual conjunction by the participation of his holy Spirit;
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whereby we are mooued to heare the word of God, to giue reuerence to it and obey it.
whereby we Are moved to hear the word of God, to give Reverence to it and obey it.
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This carnall band was neuer profi•able, as that in the 8 of Luke doth plainly testifie:
This carnal band was never profi•able, as that in the 8 of Lycia does plainly testify:
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for if the touching of Christs fl•sh had bene profitable, the multitude, whereof mention is made in that Chapter, that thrusted and preased him, had bene the better by their carnall touching.
for if the touching of Christ fl•sh had be profitable, the multitude, whereof mention is made in that Chapter, that thrusted and pressed him, had be the better by their carnal touching.
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But so it is that there was neuer any of them the better by their carnall touching;
But so it is that there was never any of them the better by their carnal touching;
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therefore the carnall touching profiteth nothing.
Therefore the carnal touching profiteth nothing.
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Saith not Christ himselfe, Iohn 6.63. (to draw them from that sinister confidence they had in the flesh onely) My flesh profiteth nothing; It is the Spirit that quickneth? To touch him by the holie Spirit and by faith in thy soule, this touching by faith hath euer bene profitable,
Says not christ himself, John 6.63. (to draw them from that sinister confidence they had in the Flesh only) My Flesh profiteth nothing; It is the Spirit that Quickeneth? To touch him by the holy Spirit and by faith in thy soul, this touching by faith hath ever be profitable,
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and we haue a plaine example of it in the same Chapter.
and we have a plain Exampl of it in the same Chapter.
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Euen so the poore woman that had long bene diseased with a bloudie issue the space of twelue yeares,
Even so the poor woman that had long be diseased with a bloody issue the Molle of twelue Years,
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and had wasted and consumed the greatest part of her substance in seeking remedie; she found no helpe by the naturall and bodily Physition:
and had wasted and consumed the greatest part of her substance in seeking remedy; she found no help by the natural and bodily physician:
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at the last by vertue of the holie Spirit working faith in her heart, she vnderstands and conceiues that she is able to recouer the health of her bodie and the health of her soule from Christ Iesus, who came to saue both bodie and soule.
At the last by virtue of the holy Spirit working faith in her heart, she understands and conceives that she is able to recover the health of her body and the health of her soul from christ Iesus, who Come to save both body and soul.
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And vpon this perswasion which she had in her heart, that Christ could cure both bodie and soule, she came vnto him;
And upon this persuasion which she had in her heart, that christ could cure both body and soul, she Come unto him;
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and as the Text saith, she preased through the multitude to come to him:
and as the Text Says, she pressed through the multitude to come to him:
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and when she was come, it is not said that she touched his flesh with her hand (in case the Papists would ascribe the vertue which came out of him to her carnall touching:) but it is said, that she touched onely the hemme of his garment with her hand;
and when she was come, it is not said that she touched his Flesh with her hand (in case the Papists would ascribe the virtue which Come out of him to her carnal touching:) but it is said, that she touched only the hem of his garment with her hand;
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and with faith, which is the hand of the soule, she touched her Sauiour God and man.
and with faith, which is the hand of the soul, she touched her Saviour God and man.
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And to let you vnderstand that she touched him by faith, he saith to her at the last, Go thy way, thy faith hath saued thee.
And to let you understand that she touched him by faith, he Says to her At the last, Go thy Way, thy faith hath saved thee.
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She touched him not so soone by faith, but incontinent there came a power out of him:
She touched him not so soon by faith, but incontinent there Come a power out of him:
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which power and vertue she felt by the effect of it in her soule; and our Sauiour felt it when it went from him.
which power and virtue she felt by the Effect of it in her soul; and our Saviour felt it when it went from him.
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The effect whereby she felt it, was the health of her soule: and the effect whereby he felt it, was the going from him.
The Effect whereby she felt it, was the health of her soul: and the Effect whereby he felt it, was the going from him.
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And so soone as he felt it go from him, he saith, Who is it that hath touched me? Peter (who was euer most suddaine) answereth and saith, Thou art thronged and thrusted by the multitude,
And so soon as he felt it go from him, he Says, Who is it that hath touched me? Peter (who was ever most sudden) Answers and Says, Thou art thronged and thrusted by the multitude,
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& yet thou askest who hath touched thee. Our Sauiour answers againe, It is not that touching that I speake of;
& yet thou askest who hath touched thee. Our Saviour answers again, It is not that touching that I speak of;
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it is another kind of touching.
it is Another kind of touching.
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There is one hath touched me who hath drawne a vertue and power out of me:
There is one hath touched me who hath drawn a virtue and power out of me:
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the multitude taketh no vertue from me.
the multitude Takes no virtue from me.
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The poore woman thinking she had done amisse, and perceiuing she could not be hid, came trembling and said; I haue done it.
The poor woman thinking she had done amiss, and perceiving she could not be hid, Come trembling and said; I have done it.
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He answered her at the last and said, Depart in peace; thy faith hath saued thee:
He answered her At the last and said, Depart in peace; thy faith hath saved thee:
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Thy faith hath drawne out a vertue and power from me, that hath made both thy soule and thy bodie whole.
Thy faith hath drawn out a virtue and power from me, that hath made both thy soul and thy body Whole.
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So that this touching of Christ hath euer bene profitable; is & shall be profitable: like as the touching of Christ with the corporall hand hath neuer bene, is not, nor euer shall be profitable.
So that this touching of christ hath ever be profitable; is & shall be profitable: like as the touching of christ with the corporal hand hath never be, is not, nor ever shall be profitable.
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And why? Christ is not appointed to be a carnall head, to be set vpon the necks of our bodies, that he may do the office of a carnall head thereunto, to furnish naturall motions and senses to our bodies.
And why? christ is not appointed to be a carnal head, to be Set upon the necks of our bodies, that he may do the office of a carnal head thereunto, to furnish natural motions and Senses to our bodies.
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No, the Scriptures call not Christ a naturall head, but the Scriptures call him a spirituall head, to be set vpon the necke of our soules:
No, the Scriptures call not christ a natural head, but the Scriptures call him a spiritual head, to be Set upon the neck of our Souls:
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that is, to be conioyned with our soules; that out of him into our soules may distill holy motions, heauenly senses;
that is, to be conjoined with our Souls; that out of him into our Souls may distil holy motions, heavenly Senses;
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and that there may flow out of him to vs, a spirituall and heauenly life. Then the Scriptures call him a spirituall head, as they call vs a spirituall bodie:
and that there may flow out of him to us, a spiritual and heavenly life. Then the Scriptures call him a spiritual head, as they call us a spiritual body:
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and as the life which we get from him is spirituall, so all our coniunction with him is spirituall.
and as the life which we get from him is spiritual, so all our conjunction with him is spiritual.
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And in respect he worketh that same operation in my soule, which the carnall head doth in my bodie,
And in respect he works that same operation in my soul, which the carnal head does in my body,
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therefore he is called a spirituall head:
Therefore he is called a spiritual head:
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therefore he is called the head of his Church, because he furnisheth her with spirituall motion and senses, which is the life of the Church.
Therefore he is called the head of his Church, Because he furnisheth her with spiritual motion and Senses, which is the life of the Church.
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So to be short, there is nothing in this coniunction carnall; there is nothing grosse in it;
So to be short, there is nothing in this conjunction carnal; there is nothing gross in it;
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there is nothing that may be compassed by our naturall iudgement and vnderstanding.
there is nothing that may be compassed by our natural judgement and understanding.
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And therefore whosoeuer would attaine to any small in-sight of this spirituall coniunction betweene Christ and vs, of necessitie he must humble himselfe & earnestly pray for the Spirit;
And Therefore whosoever would attain to any small insight of this spiritual conjunction between christ and us, of necessity he must humble himself & earnestly pray for the Spirit;
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otherwise it is not possible to get any vnderstanding, no not the least apprehension how the flesh of Christ and we are conioyned,
otherwise it is not possible to get any understanding, no not the least apprehension how the Flesh of christ and we Are conjoined,
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except we haue some light giuen vs by the Spirit;
except we have Some Light given us by the Spirit;
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that is, except our hearts be wakened by the mighty working of the Spirit of Christ, this shall remaine as a dead & closed letter vnto vs. So ye are to craue that the Lord in his mercie would waken you, illuminate your vnderstandings,
that is, except our hearts be wakened by the mighty working of the Spirit of christ, this shall remain as a dead & closed Letter unto us So you Are to crave that the Lord in his mercy would waken you, illuminate your understandings,
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and make you to haue a spirituall light to discerne of these spirituall things. Next, ye must studie and be carefull to remoue all vaine cogitations & earthly fantasies:
and make you to have a spiritual Light to discern of these spiritual things. Next, you must study and be careful to remove all vain cogitations & earthly fantasies:
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when ye come to heare so high a matter, ye must cast off all filthie thoughts, ill motions and care of the world;
when you come to hear so high a matter, you must cast off all filthy thoughts, ill motions and care of the world;
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and ye must shake off all things that clog your hearts.
and you must shake off all things that clog your hearts.
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Thirdly, ye must come with a purpose to heare the word, to giue diligent eare to the word,
Thirdly, you must come with a purpose to hear the word, to give diligent ear to the word,
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& with a sanctified heart to receiue it;
& with a sanctified heart to receive it;
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with a purpose to grow and increase in holinesse, as well in bodie as in soule all the daies of your life.
with a purpose to grow and increase in holiness, as well in body as in soul all the days of your life.
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And coming with this purpose, no question, the holie Spirit shall reueale those things to you which ye want.
And coming with this purpose, no question, the holy Spirit shall reveal those things to you which you want.
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And though this word passe and bring no commoditie for the present, yet the holie Spirit hereafter shall reueale to thee the truth of that which thou hast now heard.
And though this word pass and bring no commodity for the present, yet the holy Spirit hereafter shall reveal to thee the truth of that which thou hast now herd.
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This then is the end of all;
This then is the end of all;
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Be present in your hearts and minds, and let your soules be emptied of all the cares of the world, that they may receiue that comfort which is offered in the hearing of the word.
Be present in your hearts and minds, and let your Souls be emptied of all the Cares of the world, that they may receive that Comfort which is offered in the hearing of the word.
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Now I come to the defining of the Sacrament of the Lords Supper.
Now I come to the defining of the Sacrament of the lords Supper.
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I call this Sacrament, An holy Seale, annexed to the couenant of grace and mercie in Christ. I call this Sacrament, an holy Seal, annexed to the Covenant of grace and mercy in christ.
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A seale to be ministred publikely, alwaies according to the holy institution of Christ Iesus:
A seal to be ministered publicly, always according to the holy Institution of christ Iesus:
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that by the lawful ministery thereof, the Sacramentall vnion betweene the signes and the thing signified, may stand:
that by the lawful Ministry thereof, the Sacramental Union between the Signs and the thing signified, may stand:
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and this vnion standing, Christ Iesu• who is the thing signified, is as truly deliuered to the increase of our spirituall nourishment,
and this Union standing, christ Iesu• who is the thing signified, is as truly Delivered to the increase of our spiritual nourishment,
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as the signes are giuen and deliuered to the body, for our temporall nourishment. Now let vs examine the words and parts of this definition.
as the Signs Are given and Delivered to the body, for our temporal nourishment. Now let us examine the words and parts of this definition.
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First of all, I call this Sacrament a Seale;
First of all, I call this Sacrament a Seal;
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because this Sacrament serueth to the same vse to our soules, that a common seale doth to a common Euidence.
Because this Sacrament serveth to the same use to our Souls, that a Common seal does to a Common Evidence.
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As the seale which is annexed to the Euidence, confirmes & seales vp the truth contained in the Euidence:
As the seal which is annexed to the Evidence, confirms & Seals up the truth contained in the Evidence:
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so this Sacrament of the body and bloud of Christ, confirmeth and sealeth vp the truth of mercy and grace, contained in the couenant of mercy and grace:
so this Sacrament of the body and blood of christ, confirmeth and Sealeth up the truth of mercy and grace, contained in the Covenant of mercy and grace:
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for this respect it is called a seale.
for this respect it is called a seal.
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It is called An holy Seale. Why? Because it is taken from profane vse, whereunto that bread serued before; It is called an holy Seal. Why? Because it is taken from profane use, whereunto that bred served before;
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and that bread is applyed to an holy vse.
and that bred is applied to an holy use.
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There is a power giuen to that bread, to signifie the precious body of Christ Iesus, to represent the nourishing and feeding of our soules.
There is a power given to that bred, to signify the precious body of christ Iesus, to represent the nourishing and feeding of our Souls.
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And in respect it serueth now in the Sacrament to so holy an vse, therfore I call it an holy seale. This is not my word;
And in respect it serveth now in the Sacrament to so holy an use, Therefore I call it an holy seal. This is not my word;
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it is the Apostles, Rom. 4.11. where he giueth the Sacrament the same name and calleth it a seale.
it is the Apostles, Rom. 4.11. where he gives the Sacrament the same name and calls it a seal.
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And further, if the wisedome of Christ in his Apostle had bene followed, and if men had not inuented new names of their owne for this Sacrament,
And further, if the Wisdom of christ in his Apostle had be followed, and if men had not invented new names of their own for this Sacrament,
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but had contented & satisfied themselues with the names which God hath giuen by his Apostle,
but had contented & satisfied themselves with the names which God hath given by his Apostle,
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& that Christ himselfe hath giuen to this Sacrament;
& that christ himself hath given to this Sacrament;
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I am assured, none of these controuersies and debates (which neuer will ceasse) had fallen out:
I am assured, none of these controversies and debates (which never will cease) had fallen out:
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but where men will go about to be wiser then God, and go beyond God in deuising names which he neuer gaue, vpon mens owne inuention such debates haue fallen out.
but where men will go about to be Wiser then God, and go beyond God in devising names which he never gave, upon men's own invention such debates have fallen out.
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A lesson by the way, that no flesh presume to be wiser then God, but let them stoupe & keepe the names which God hath giuen to this Sacrament.
A Lesson by the Way, that no Flesh presume to be Wiser then God, but let them stoop & keep the names which God hath given to this Sacrament.
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Thirdly, I say, annexed to the Couenant; annexed and hung to the Charter: because it cannot be called a seale properly except it be hung to an Euidence.
Thirdly, I say, annexed to the Covenant; annexed and hung to the Charter: Because it cannot be called a seal properly except it be hung to an Evidence.
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What it is by nature the same it remaineth, and no more, if it be not annexed to some Euidence:
What it is by nature the same it remains, and no more, if it be not annexed to Some Evidence:
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it is onely the hanging of it to the Euidence that maketh men account it a seale;
it is only the hanging of it to the Evidence that makes men account it a seal;
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not being esteemed except it be hanged to the Euidence. Euen so it is here;
not being esteemed except it be hanged to the Evidence. Eve so it is Here;
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if this Sacrament be not ministred and ioyned to the preached word, to the preaching of the couenant of mercy and grace, it cannot be a seale;
if this Sacrament be not ministered and joined to the preached word, to the preaching of the Covenant of mercy and grace, it cannot be a seal;
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but what it is by nature, it is no more. As by nature it is but a common peece of bread;
but what it is by nature, it is no more. As by nature it is but a Common piece of bred;
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so it is no more if it be not annexed to the preaching of the word,
so it is no more if it be not annexed to the preaching of the word,
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and ministred therewith as Christ hath commanded.
and ministered therewith as christ hath commanded.
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Therfore I say, the seale must be annexed and hanged to the Euidence, to the preaching of the word,
Therefore I say, the seal must be annexed and hanged to the Evidence, to the preaching of the word,
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for the confirming of the Euidence; otherwise it is not a seale. But it is not so with the Euidence which is the word of God:
for the confirming of the Evidence; otherwise it is not a seal. But it is not so with the Evidence which is the word of God:
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for ye know any Euidence will make faith though it want a seale; and it will serue to make a right, if it be subscribed without a seale:
for you know any Evidence will make faith though it want a seal; and it will serve to make a right, if it be subscribed without a seal:
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but the seale without the Euidence auaileth nothing. Euen so it is with the word of God:
but the seal without the Evidence avails nothing. Eve so it is with the word of God:
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though the Sacraments be not annexed to the word, yet the word will serue the turne:
though the Sacraments be not annexed to the word, yet the word will serve the turn:
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it serueth vs to get Christ, it serueth to ingender and beget faith in vs, and maketh vs to grow vp in faith.
it serveth us to get christ, it serveth to engender and beget faith in us, and makes us to grow up in faith.
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But the seale without the word can serue vs to no holy vse:
But the seal without the word can serve us to no holy use:
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therefore I say, the seale must be annexed to the word preached, to the couenant of mercy and grace.
Therefore I say, the seal must be annexed to the word preached, to the Covenant of mercy and grace.
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Now it followeth in the definition, that this seale must be ministred publikely. Wherefore say I publikly? To exclude all priuate administration of this Sacrament.
Now it follows in the definition, that this seal must be ministered publicly. Wherefore say I publicly? To exclude all private administration of this Sacrament.
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For if this Sacrament be administred to any priuately, it is not a Sacrament. Why? Because the Apostle calleth this Sacrament a Communion:
For if this Sacrament be administered to any privately, it is not a Sacrament. Why? Because the Apostle calls this Sacrament a Communion:
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therefore if ye administer it priuately, ye lose the Sacrament. For this Sacrament is a Communion of the body and bloud of Christ:
Therefore if you administer it privately, you loose the Sacrament. For this Sacrament is a Communion of the body and blood of christ:
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therefore of necessity it must be by way of communication; and so the action must be publikely ministred.
Therefore of necessity it must be by Way of communication; and so the actium must be publicly ministered.
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Secondly, this Sacrament must be publikely ministred, because Christ Iesus who is the thing signified in this Sacrament, is no such thing as pertaineth to one man onely:
Secondly, this Sacrament must be publicly ministered, Because christ Iesus who is the thing signified in this Sacrament, is no such thing as pertaineth to one man only:
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if this were so, he might be priuatly giuen and ministred.
if this were so, he might be privately given and ministered.
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But seeing Christ which is the thing signified in the Sacrament, is a common thing belonging to euery faithfull man and woman,
But seeing christ which is the thing signified in the Sacrament, is a Common thing belonging to every faithful man and woman,
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therefore he ought to be commonly giuen to all, in a cōmon action, in a society, & congregation of the faithfull.
Therefore he ought to be commonly given to all, in a Common actium, in a society, & congregation of the faithful.
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Thirdly, this Sacrament is a Thansgiuing to God the Father for his benefites. Now it appertaineth not to one or two, to thanke God onely;
Thirdly, this Sacrament is a Thanksgiving to God the Father for his benefits. Now it appertaineth not to one or two, to thank God only;
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but as we are all partakers of his temporall and spirituall benefits, so we ought all of vs publikely to giue him thankes for the same.
but as we Are all partakers of his temporal and spiritual benefits, so we ought all of us publicly to give him thanks for the same.
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Therefore I say, in the definition, this seale ought to be publikely, and not priuately ministred;
Therefore I say, in the definition, this seal ought to be publicly, and not privately ministered;
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as the Papists do in their priuate Masses. This Seale must be publikely ministred according to Christ his institution.
as the Papists do in their private Masses. This Seal must be publicly ministered according to christ his Institution.
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Wherefore say I Christ his institution, more then mans institution or Angels institution? Why keepe I to Christ his institution? Because man hath not power to institute or make a Sacrament:
Wherefore say I christ his Institution, more then men Institution or Angels Institution? Why keep I to christ his Institution? Because man hath not power to institute or make a Sacrament:
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because an Angell hath not power to make or institute a Sacrament. Because an Angel hath not power to make or institute a Sacrament.
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For none hath power to make or institute a Sacrament, but he yt hath power to giue Christ, who is the thing signified in the Sacrament.
For none hath power to make or institute a Sacrament, but he that hath power to give christ, who is the thing signified in the Sacrament.
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But so it is that none hath power to giue Christ but either the Father or himselfe:
But so it is that none hath power to give christ but either the Father or himself:
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therfore none hath power to make or institute a Sacrament, but either the Father or the Sonne:
Therefore none hath power to make or institute a Sacrament, but either the Father or the Son:
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only God must make a Sacrament. Secondly, this Sacrament is a part of Gods seruice and worship:
only God must make a Sacrament. Secondly, this Sacrament is a part of God's service and worship:
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but so it is that none hath power to appoynt any part of his seruice, or prescribe any part of his worship, but onely God himselfe:
but so it is that none hath power to appoint any part of his service, or prescribe any part of his worship, but only God himself:
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therefore none can make a Sacrament but God himselfe. There is no Prince wil be contented to be serued after another mans fantasie:
Therefore none can make a Sacrament but God himself. There is no Prince will be contented to be served After Another men fantasy:
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but he will prescribe his seruice according vnto his owne pleasure:
but he will prescribe his service according unto his own pleasure:
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how much more is it meete that God should appoint his own seruice & worship? Therfore there is neither man nor Angell, hath power to institute any part of the seruice of God.
how much more is it meet that God should appoint his own service & worship? Therefore there is neither man nor Angel, hath power to institute any part of the service of God.
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The Sacraments are a part of his seruice: therfore there is no Angel nor man hath power to institute a Sacrament.
The Sacraments Are a part of his service: Therefore there is no Angel nor man hath power to institute a Sacrament.
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The greatest stile that any man can haue in the ministerie of the word and Sacraments, is that stile which the Apostle giues them, 1. Cor. 4.1. There we are called Stewar•s and Dispensers of the graces of God, Ministers of those mysteries and holy things.
The greatest style that any man can have in the Ministry of the word and Sacraments, is that style which the Apostle gives them, 1. Cor. 4.1. There we Are called Stewar•s and Dispensers of the graces of God, Ministers of those Mysteres and holy things.
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It followeth then, that we are not Authors, Creators and makers of them, but onely Ministers and Dispensers of the Sacraments.
It follows then, that we Are not Authors, Creators and makers of them, but only Ministers and Dispensers of the Sacraments.
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So it is euident, that no man nor creature hath power to make a Sacrament. Then it must be according to the institution of Christ, his institution must be kept:
So it is evident, that no man nor creature hath power to make a Sacrament. Then it must be according to the Institution of christ, his Institution must be kept:
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looke what he said, what he did, what he commanded thee to do; all that must be said, done and obeyed.
look what he said, what he did, what he commanded thee to do; all that must be said, done and obeyed.
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If thou leauest one iot of that vndone which he commanded thee to do, thou peruertest the institution:
If thou Leavest one jot of that undone which he commanded thee to do, thou pervertest the Institution:
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for there is nothing left in register of that institution but it is essentiall.
for there is nothing left in register of that Institution but it is essential.
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So in the celebration of Christs institution we must take heede to whatsoeuer he said, did or commanded to be done:
So in the celebration of Christ Institution we must take heed to whatsoever he said, did or commanded to be done:
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Thou must first say whatsoeuer he said, and then do whatsoeuer he did. For the Ministery of the Sacrament must follow after the word.
Thou must First say whatsoever he said, and then do whatsoever he did. For the Ministry of the Sacrament must follow After the word.
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First thou must say that which Christ commanded thee to say, and thou must teach that which he commanded thee to teach: and then minister the Sacrament.
First thou must say that which christ commanded thee to say, and thou must teach that which he commanded thee to teach: and then minister the Sacrament.
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Then to keepe this institution we must begin at the saying, and say whatsoeuer Christ commanded vs; Then to keep this Institution we must begin At the saying, and say whatsoever christ commanded us;
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then after, faithfully to do all that which he commanded to be done.
then After, faithfully to do all that which he commanded to be done.
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Then I call the word, the whole institution of Christ Iesus, preached and proclaimed, denounced distinctly, clearely and sensibly to the people in such sort, that if we leaue any kind of circumstance or ceremonie of this institution vndone, we peruert the whole action.
Then I call the word, the Whole Institution of christ Iesus, preached and proclaimed, denounced distinctly, clearly and sensibly to the people in such sort, that if we leave any kind of circumstance or ceremony of this Institution undone, we pervert the Whole actium.
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It is agreed vpon and condescended vnto betweene vs who celebrate this institution, and all the sects in the world who haue separated themselues from this institution, That two things are necessarie,
It is agreed upon and condescended unto between us who celebrate this Institution, and all the Sects in the world who have separated themselves from this Institution, That two things Are necessary,
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and must concurre in the nature and constitution of a Sacrament. To wit, there must be a word, and there must be an element concurring.
and must concur in the nature and constitution of a Sacrament. To wit, there must be a word, and there must be an element concurring.
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There is not a sect that granteth not this, That the word must concur with the element,
There is not a sect that grants not this, That the word must concur with the element,
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before there can be a Sacrament.
before there can be a Sacrament.
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Though they easily admit this generall, wherein we agree well with them, yet when it cometh to the speciall,
Though they Easily admit this general, wherein we agree well with them, yet when it comes to the special,
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and that we enter into particular in the handling and treating of the word;
and that we enter into particular in the handling and treating of the word;
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how well soeuer we agree in the generall, yet in the particular we are farre asunder.
how well soever we agree in the general, yet in the particular we Are Far asunder.
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For when we come to dispute and reason on these particulars; First, what we meane by the word:
For when we come to dispute and reason on these particulars; First, what we mean by the word:
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Secondly, how this word ought to be intreated: Thirdly, what vertue this word hath: Fourthly, how farre the vertue of this word doth extend it selfe:
Secondly, how this word ought to be entreated: Thirdly, what virtue this word hath: Fourthly, how Far the virtue of this word does extend it self:
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And last of all, to whom the word ought to be directed and pronounced:
And last of all, to whom the word ought to be directed and pronounced:
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In all these particulars we are as far asunder as euer we seemed to agree in the generall.
In all these particulars we Are as Far asunder as ever we seemed to agree in the general.
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I leaue to meddle with any other sect, but will deale with the Papists onely, because we haue most to do with them: I leave to meddle with any other sect, but will deal with the Papists only, Because we have most to do with them:
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And first of all we are to vnderstand what we meane by the word, and what they meane by it.
And First of all we Are to understand what we mean by the word, and what they mean by it.
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We by the word (as I haue said) vnderstand the whole institution of Christ Iesus, whatsoeuer he said,
We by the word (as I have said) understand the Whole Institution of christ Iesus, whatsoever he said,
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or did, or commanded to be done, without adding or diminishing, or alteration of the meaning or sense of the word:
or did, or commanded to be done, without adding or diminishing, or alteration of the meaning or sense of the word:
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This we meane by the word in the Sacrament.
This we mean by the word in the Sacrament.
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Now what vnderstand the Papists by the word? They preach not the institution of Christ, Now what understand the Papists by the word? They preach not the Institution of christ,
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nor take the whole institution as he left it.
nor take the Whole Institution as he left it.
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But in place thereof, they select and chuse out of his institution foure or fiue words,
But in place thereof, they select and choose out of his Institution foure or fiue words,
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and they make the whole vertue of the institution to consist in the foure or fiue words.
and they make the Whole virtue of the Institution to consist in the foure or fiue words.
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And it were nothing if they would content themselues with these words, because they are the words of the institution.
And it were nothing if they would content themselves with these words, Because they Are the words of the Institution.
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But they adde to the words, they take from the words, and alter the meaning of the same words at their pleasure. That ye may know this;
But they add to the words, they take from the words, and altar the meaning of the same words At their pleasure. That you may know this;
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In their Masse which they call the Lords Supper, I will let you see the substance of it:
In their Mass which they call the lords Supper, I will let you see the substance of it:
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I will deuide their Masse into substantiall and accidentall things. To the substance of the Masse there are three things required.
I will divide their Mass into substantial and accidental things. To the substance of the Mass there Are three things required.
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There must of necessitie be a Priest, that is to say, such a one as takes vpon him the office of our Mediatour Christ Iesus, to interceede betweene God and man.
There must of necessity be a Priest, that is to say, such a one as Takes upon him the office of our Mediator christ Iesus, to interceede between God and man.
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Secondly, to the substance of the Masse is required, that the Priest offer the bodie and bloud of Christ.
Secondly, to the substance of the Mass is required, that the Priest offer the body and blood of christ.
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We come here to receiue the same things: There the Priest offers them to God the Father.
We come Here to receive the same things: There the Priest offers them to God the Father.
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Thirdly, by this worke (say they) they obtaine all good things:
Thirdly, by this work (say they) they obtain all good things:
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by this worke wrought they obtaine remission of sinnes as well to the dead as to the quicke;
by this work wrought they obtain remission of Sins as well to the dead as to the quick;
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but in speciall they obtaine remission of sinnes to the Priest who is the distributer, & to him to whom the Priest applieth that sacrifice:
but in special they obtain remission of Sins to the Priest who is the distributer, & to him to whom the Priest Applieth that sacrifice:
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And as for the rest of the Church who are absent, they obtaine this remission of their sinnes by this worke generally.
And as for the rest of the Church who Are absent, they obtain this remission of their Sins by this work generally.
cc c-acp p-acp dt n1 pp-f dt n1 r-crq vbr j, pns32 vvb d n1 pp-f po32 n2 p-acp d n1 av-j.
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These three things are necessarie to the substance of the Masse.
These three things Are necessary to the substance of the Mass.
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As for the accidents that must concurre to the making of a Masse, they are of two sorts:
As for the accidents that must concur to the making of a Mass, they Are of two sorts:
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Some of them are alwaies necessarie, without the which that action cannot be:
some of them Are always necessary, without the which that actium cannot be:
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againe, some are not necessarie, and the action may be without them, but not without a deadly sinne.
again, Some Are not necessary, and the actium may be without them, but not without a deadly sin.
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These things that are necessarie, concerne partly the Priest, and partly the action it selfe. The accidents that are necessarie to the Priest are of two sorts:
These things that Are necessary, concern partly the Priest, and partly the actium it self. The accidents that Are necessary to the Priest Are of two sorts:
np1 n2 cst vbr j, vvb av dt n1, cc av dt n1 pn31 n1. dt n2 cst vbr j p-acp dt n1 vbr pp-f crd n2:
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One sort are such, as without the which he cannot be a Priest; The other sort such, without the which he cannot be free from deadly sin.
One sort Are such, as without the which he cannot be a Priest; The other sort such, without the which he cannot be free from deadly since.
pi n1 vbr d, c-acp p-acp dt r-crq pns31 vmbx vbi dt n1; dt j-jn n1 d, p-acp dt r-crq pns31 vmbx vbi j p-acp j n1.
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The things without the which he cannot be a Priest, are these:
The things without the which he cannot be a Priest, Are these:
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Except he haue a power giuen of his Bishop to consecrate, which power is iustified by the vnction and shauing of his crowne:
Except he have a power given of his Bishop to consecrate, which power is justified by the unction and shaving of his crown:
c-acp pns31 vhb dt n1 vvn pp-f po31 n1 pc-acp vvi, r-crq n1 vbz vvn p-acp dt n1 cc vvg pp-f po31 n1:
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Except againe, he haue power to speake, and that the roofe of his mouth be whole that he may speake, he cannot be a Priest.
Except again, he have power to speak, and that the roof of his Mouth be Whole that he may speak, he cannot be a Priest.
c-acp av, pns31 vhb n1 pc-acp vvi, cc cst dt n1 pp-f po31 n1 vbi j-jn cst pns31 vmb vvi, pns31 vmbx vbi dt n1.
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These two are alwaies necessarie, and concurre to the person. Other things againe are not so necessarie;
These two Are always necessary, and concur to the person. Other things again Are not so necessary;
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as that the Priest must be free from suspension, from cursing, deadly sinne, and all Ecclesiasticall paine and censures.
as that the Priest must be free from suspension, from cursing, deadly sin, and all Ecclesiastical pain and censures.
c-acp cst dt n1 vmb vbi j p-acp n1, p-acp vvg, j n1, cc d j n1 cc n2.
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These things are necessarie to the person. There are againe two things necessarie to the action:
These things Are necessary to the person. There Are again two things necessary to the actium:
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One sort without the which the action cannot be;
One sort without the which the actium cannot be;
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without the Lords prayer it cannot be, without the fiue words of the institution it cannot be.
without the lords prayer it cannot be, without the fiue words of the Institution it cannot be.
p-acp dt n2 n1 pn31 vmbx vbi, p-acp dt crd n2 pp-f dt n1 pn31 vmbx vbi.
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Other things againe are not so necessarie;
Other things again Are not so necessary;
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as the consecration of the place where the Masse is said, the Altar stone, the blessing of the Chalice, the water, the singing, he that should helpe to say Masse, and the rest.
as the consecration of the place where the Mass is said, the Altar stone, the blessing of the Chalice, the water, the singing, he that should help to say Mass, and the rest.
c-acp dt n1 pp-f dt n1 c-crq dt n1 vbz vvn, dt n1 n1, dt n1 pp-f dt n1, dt n1, dt j-vvg, pns31 cst vmd vvi pc-acp vvi n1, cc dt n1.
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So they and we in no sort agree concerning the word what is meant by it.
So they and we in no sort agree Concerning the word what is meant by it.
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The second point is, how this wo•d ought to be intreated, wherein we are as farre asunder:
The second point is, how this wo•d ought to be entreated, wherein we Are as Far asunder:
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we say, the word taken as hath bene said, for the whole institution, ought to be intreated after this manner.
we say, the word taken as hath be said, for the Whole Institution, ought to be entreated After this manner.
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First, there ought to be a lawfull Pastor, who hath his calling of God to deliuer it.
First, there ought to be a lawful Pastor, who hath his calling of God to deliver it.
ord, pc-acp vmd p-acp vbi dt j n1, r-crq vhz po31 n1 pp-f np1 pc-acp vvi pn31.
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And this Pastor ought to deliuer the word lawfully;
And this Pastor ought to deliver the word lawfully;
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what is that? he ought to preach it, to proclaime it publikely, with a plaine speech to denounce it:
what is that? he ought to preach it, to proclaim it publicly, with a plain speech to denounce it:
q-crq vbz d? pns31 vmd pc-acp vvi pn31, pc-acp vvi pn31 av-j, p-acp dt j n1 pc-acp vvi pn31:
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he ought to open vp and declare all the parts of it, what is the peoples part,
he ought to open up and declare all the parts of it, what is the peoples part,
pns31 vmd pc-acp vvi a-acp cc vvi d dt n2 pp-f pn31, r-crq vbz dt ng1 n1,
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& what is his owne part, how he ought to deliuer and distribute that Bread and that Wine,
& what is his own part, how he ought to deliver and distribute that Bred and that Wine,
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how the people ought to receiue at his hands that Bread and that Wine, to informe their faith how they ought to receiue Christs bodie and bloud signified by that Bread and Wine:
how the people ought to receive At his hands that Bred and that Wine, to inform their faith how they ought to receive Christ body and blood signified by that Bred and Wine:
c-crq dt n1 vmd pc-acp vvi p-acp po31 n2 cst n1 cc d n1, pc-acp vvi po32 n1 c-crq pns32 vmd pc-acp vvi npg1 n1 cc n1 vvn p-acp d n1 cc n1:
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As also he ought to teach them how they should come with reuerence vnto that Table,
As also he ought to teach them how they should come with Reverence unto that Table,
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and communicate with the pretious bodie and bloud of Christ.
and communicate with the precious body and blood of christ.
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This he ought to do in a familiar language, that the people may vnderstand him, that they may heare him, that they may perceiue and lay vp in their hearts the things that he speaketh.
This he ought to do in a familiar language, that the people may understand him, that they may hear him, that they may perceive and lay up in their hearts the things that he speaks.
d pns31 vmd pc-acp vdi p-acp dt j-jn n1, cst dt n1 vmb vvi pno31, cst pns32 vmb vvi pno31, cst pns32 vmb vvi cc vvi a-acp p-acp po32 n2 dt n2 cst pns31 vvz.
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For what auaileth it you to heare a thing whispered and not spoken out? or if it be spoken out, what auaileth it you to heare it if ye vnderstand it not? For except ye heare Christ in a familiar and plaine language, ye cannot vnderstand:
For what avails it you to hear a thing whispered and not spoken out? or if it be spoken out, what avails it you to hear it if you understand it not? For except you hear christ in a familiar and plain language, you cannot understand:
p-acp r-crq vvz pn31 pn22 pc-acp vvi dt n1 vvn cc xx vvn av? cc cs pn31 vbb vvn av, r-crq vvz pn31 pn22 pc-acp vvi pn31 cs pn22 vvb pn31 xx? p-acp c-acp pn22 vvb np1 p-acp dt j-jn cc j n1, pn22 vmbx vvi:
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and except ye vnderstand, it is impossible for you to beleeue: and without beliefe there is no application of Christ:
and except you understand, it is impossible for you to believe: and without belief there is no application of christ:
cc c-acp pn22 vvb, pn31 vbz j p-acp pn22 pc-acp vvi: cc p-acp n1 pc-acp vbz dx n1 pp-f np1:
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and except ye beleeue and apply Christ to your selues, your coming to the Sacrament is in vaine.
and except you believe and apply christ to your selves, your coming to the Sacrament is in vain.
cc c-acp pn22 vvb cc vvi np1 p-acp po22 n2, po22 n-vvg p-acp dt n1 vbz p-acp j.
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So of necessitie if •his Sacrament be lawfully handled, the Pastor must preach the institution of Christ that it may be heard,
So of necessity if •his Sacrament be lawfully handled, the Pastor must preach the Institution of christ that it may be herd,
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and in a familiar language that it may be vnderstood, in such sort that the faithfull people may be informed how to receiue,
and in a familiar language that it may be understood, in such sort that the faithful people may be informed how to receive,
cc p-acp dt j-jn n1 cst pn31 vmb vbi vvn, p-acp d n1 cst dt j n1 vmb vbi vvn c-crq pc-acp vvi,
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and the Minister may know his part, how to deliuer and distribute. This I say, should be the right handling of the holy institution of this Sacrament.
and the Minister may know his part, how to deliver and distribute. This I say, should be the right handling of the holy Institution of this Sacrament.
cc dt n1 vmb vvi po31 n1, c-crq pc-acp vvi cc vvi. d pns11 vvb, vmd vbi dt j-jn n-vvg pp-f dt j n1 pp-f d n1.
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Now what do they? In place of a Minister, Pastor or Bishop (call him as you please) who is lawfully called of God, they substitute a priest, surrogate an hireling, who hath no calling or office now in ye Church of God.
Now what doe they? In place of a Minister, Pastor or Bishop (call him as you please) who is lawfully called of God, they substitute a priest, surrogate an hireling, who hath no calling or office now in the Church of God.
av r-crq n1 pns32? p-acp n1 pp-f dt n1, np1 cc n1 (vvb pno31 c-acp pn22 vvb) q-crq vbz av-j vvn pp-f np1, pns32 vvb dt n1, vvi dt n1, r-crq vhz dx n1 cc n1 av p-acp dt n1 pp-f np1.
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For the office of a priest as they vse their priesthood, is no other thing but the office of Christ Iesus, the office of the Mediatour betwixt God & vs:
For the office of a priest as they use their priesthood, is no other thing but the office of christ Iesus, the office of the Mediator betwixt God & us:
p-acp dt n1 pp-f dt n1 c-acp pns32 vvb po32 n1, vbz dx j-jn n1 p-acp dt n1 pp-f np1 np1, dt n1 pp-f dt n1 p-acp np1 cc pno12:
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for they make their priests daily to offer vp Christ Iesus, to the Father.
for they make their Priests daily to offer up christ Iesus, to the Father.
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Now this is the Mediatour Christ his office, and he did it once for all, once for euer, saith the Apostle:
Now this is the Mediator christ his office, and he did it once for all, once for ever, Says the Apostle:
av d vbz dt n1 np1 po31 n1, cc pns31 vdd pn31 a-acp p-acp d, a-acp p-acp av, vvz dt n1:
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so that they haue no entrance to do this ouer againe:
so that they have no Entrance to do this over again:
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and in respect that their priests do this againe which Christ hath done already, they do it without command, they haue no warrant in the word of God.
and in respect that their Priests do this again which christ hath done already, they do it without command, they have no warrant in the word of God.
cc p-acp n1 cst po32 n2 vdb d av r-crq np1 vhz vdn av, pns32 vdb pn31 p-acp n1, pns32 vhb dx n1 p-acp dt n1 pp-f np1.
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And if they had warrant for their calling in the word of God, yet they handle the Sacrament amisse:
And if they had warrant for their calling in the word of God, yet they handle the Sacrament amiss:
cc cs pns32 vhd n1 p-acp po32 n-vvg p-acp dt n1 pp-f np1, av pns32 vvb dt n1 av:
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for whereas they should speake forth cleerly, they whisper and coniure the elements by a certaine kinde of whispering.
for whereas they should speak forth clearly, they whisper and conjure the elements by a certain kind of whispering.
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Whereas they should speake it in a knowne language that the people may vnderstand, they speake in an vnknowne language:
Whereas they should speak it in a known language that the people may understand, they speak in an unknown language:
cs pns32 vmd vvi pn31 p-acp dt j-vvn n1 cst dt n1 vmb vvi, pns32 vvb p-acp dt j n1:
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and though they spake it in a knowne and familiar tongue, yet in that they whisper it, the people cannot be the better.
and though they spoke it in a known and familiar tongue, yet in that they whisper it, the people cannot be the better.
cc cs pns32 vvd pn31 p-acp dt vvn cc j-jn n1, av p-acp cst pns32 vvb pn31, dt n1 vmbx vbi dt jc.
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And what shall I say? Seeing they thus handle the word though it be the very institution it selfe,
And what shall I say? Seeing they thus handle the word though it be the very Institution it self,
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yet they so spoyle it in the handling that it is not an holy Sacrament.
yet they so spoil it in the handling that it is not an holy Sacrament.
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Then we differ as much in the second poynt, how that word ought to be handled and intreated.
Then we differ as much in the second point, how that word ought to be handled and entreated.
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Now the third poynt is what vertue this word hath, how farre the vertue of this word extendeth it selfe:
Now the third point is what virtue this word hath, how Far the virtue of this word extendeth it self:
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In this point we grant and acknowledge that the word hath a vertue:
In this point we grant and acknowledge that the word hath a virtue:
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& the word taken as hath bene said, worketh some what euen toward the same elements of bread and wine;
& the word taken as hath be said, works Some what even towards the same elements of bred and wine;
cc dt n1 vvn a-acp vhz vbn vvn, vvz d r-crq av-j p-acp dt d n2 pp-f n1 cc n1;
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for we acknowledge that those element by the vertue of this word are changed, not in their substance and naturall properties:
for we acknowledge that those element by the virtue of this word Are changed, not in their substance and natural properties:
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but we grant that the elements are changed, in a quality which they had not before;
but we grant that the elements Are changed, in a quality which they had not before;
cc-acp pns12 vvb cst dt n2 vbr vvn, p-acp dt n1 r-crq pns32 vhd xx a-acp;
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in such sort that these elements are taken from the common vse whereunto they serued before,
in such sort that these elements Are taken from the Common use whereunto they served before,
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and by the institution of Christ they are applyed vnto an other holy vse. Marke how farre the holy vse differs from the common vse;
and by the Institution of christ they Are applied unto an other holy use. Mark how Far the holy use differs from the Common use;
cc p-acp dt n1 pp-f np1 pns32 vbr vvd p-acp dt j-jn j n1. n1 c-crq av-j dt j n1 vvz p-acp dt j n1;
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there is as great difference betwixt the elements this day in the action, and the thing that they were yesterday.
there is as great difference betwixt the elements this day in the actium, and the thing that they were yesterday.
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For I grant that the elements are changed;
For I grant that the elements Are changed;
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and yet this change proceedeth not of the nature of the elements, from an inclosed vertue supposed to be in the words,
and yet this change Proceedeth not of the nature of the elements, from an enclosed virtue supposed to be in the words,
cc av d n1 vvz xx pp-f dt n1 pp-f dt n2, p-acp dt vvn n1 vvd pc-acp vbi p-acp dt n2,
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nor from the whispering of the words, but it proceedes from the will of Christ, from the ordinance and appointment of Christ, set downe in his owne institution:
nor from the whispering of the words, but it proceeds from the will of christ, from the Ordinance and appointment of christ, Set down in his own Institution:
ccx p-acp dt n-vvg pp-f dt n2, cc-acp pn31 vvz p-acp dt n1 pp-f np1, p-acp dt n1 cc n1 pp-f np1, vvb a-acp p-acp po31 d n1:
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for that thing is holy, which God calleth holy; and that thing is profane, which God calleth profane.
for that thing is holy, which God calls holy; and that thing is profane, which God calls profane.
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To let you vnderstand how these signes are made holy, it is necessary that these two things be considered.
To let you understand how these Signs Are made holy, it is necessary that these two things be considered.
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First what he is that makes them holy, whether God ▪ Angell, or man.
First what he is that makes them holy, whither God ▪ Angel, or man.
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Secondly, whosoeuer he be that maketh them holy, by what meanes and way he maketh them holy.
Secondly, whosoever he be that makes them holy, by what means and Way he makes them holy.
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And by the consideration of these two, we shall come to the consideration and right viewing of the sanctification of the Elements.
And by the consideration of these two, we shall come to the consideration and right viewing of the sanctification of the Elements.
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For the First, we say that God is onely he that may make a thing which was common to be holy.
For the First, we say that God is only he that may make a thing which was Common to be holy.
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So we say, that God by his will and ordinance declared and set downe in his word, hath made the things that were common, by his appoyntment to be holy.
So we say, that God by his will and Ordinance declared and Set down in his word, hath made the things that were Common, by his appointment to be holy.
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As for the way and meanes whereby they are made holy, it is the word of God, the institution of Christ the wil of Christ, declared in his institution, that maketh them holy.
As for the Way and means whereby they Are made holy, it is the word of God, the Institution of christ the will of christ, declared in his Institution, that makes them holy.
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For the preaching and opening of the word & institution of Christ, lets vs see that God hath made these things holy;
For the preaching and opening of the word & Institution of christ, lets us see that God hath made these things holy;
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and not onely that he hath made them holy, but letteth vs see an holy manner how they should be vsed, in what place, at what time, with what heart, and to what end.
and not only that he hath made them holy, but lets us see an holy manner how they should be used, in what place, At what time, with what heart, and to what end.
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So it is the will Christ, declared in his institution, whereby the things that were common before are now made holy.
So it is the will christ, declared in his Institution, whereby the things that were Common before Are now made holy.
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There are two other things also which make the same elements holy: and these two are vsed in this institution.
There Are two other things also which make the same elements holy: and these two Are used in this Institution.
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There is prayer and thanksgiuing, which make the creatures of God holy to our vse:
There is prayer and thanksgiving, which make the creatures of God holy to our use:
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whereas otherwise if we receiue the good creatures of God, like dogs, and thanke him not for them, it is a sure token that they were neuer sanctified to our vse.
whereas otherwise if we receive the good creatures of God, like Dogs, and thank him not for them, it is a sure token that they were never sanctified to our use.
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By prayer we obtaine grace and strength from God to vse the creatures, and this whole action, holily and lawfully as it should be.
By prayer we obtain grace and strength from God to use the creatures, and this Whole actium, holily and lawfully as it should be.
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And therefore not onely in this holy action should we begin with God & with inuocation of his name,
And Therefore not only in this holy actium should we begin with God & with invocation of his name,
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but in all actions in the world we begin in the name of God.
but in all actions in the world we begin in the name of God.
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So it is the will of God that prayer, and thansgiuing conioyned with the elements, do make them holy.
So it is the will of God that prayer, and thanksgiving conjoined with the elements, do make them holy.
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All these three contained in the action of the Lords Supper, make the Seales holy:
All these three contained in the actium of the lords Supper, make the Seals holy:
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For beside the will of God declared in the institution, in the Lords Supper we vse inuocation;
For beside the will of God declared in the Institution, in the lords Supper we use invocation;
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and in this inuocation we vse thankesgiuing.
and in this invocation we use thanksgiving.
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The elements are not made holy by the word of God onely, but by the vse of prayer and thankesgiuing, which three are the onely meanes whereby these things are sanctified.
The elements Are not made holy by the word of God only, but by the use of prayer and thanksgiving, which three Are the only means whereby these things Are sanctified.
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Now to expresse and lay forth the sanctification of the Elements:
Now to express and lay forth the sanctification of the Elements:
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The Euangelists and the Apostle Paul vse indifferently the word, To blesse and to giue thankes, and commonly they put the one for the other: The Evangelists and the Apostle Paul use indifferently the word, To bless and to give thanks, and commonly they put the one for the other:
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For ye may see that Marke and Paule vse the word Blesse: Mathew and Luke, vse the word to giue thankes, and all in one signification:
For you may see that Mark and Paul use the word Bless: Matthew and Lycia, use the word to give thanks, and all in one signification:
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And Marke himselfe in the 14. of his Gospell, 22. verse, speaking of the same action of the Lords Supper, vseth the the word to Blesse, and in the 23. verse he vseth the word •o Giue thankes, and both in one signification to let you see, that the Apostle, Christ himselfe,
And Mark himself in the 14. of his Gospel, 22. verse, speaking of the same actium of the lords Supper, uses the the word to Bless, and in the 23. verse he uses the word •o Give thanks, and both in one signification to let you see, that the Apostle, christ himself,
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and the Euangelists, vse the word to Blesse, and to Giue thankes indifferently, to signifie the sanctification and consecration of the elements.
and the Evangelists, use the word to Bless, and to Give thanks indifferently, to signify the sanctification and consecration of the elements.
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Except ye take the one for the other, it will be hard to gather any good meaning out of the Apostles wordes:
Except you take the one for the other, it will be hard to gather any good meaning out of the Apostles words:
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for I remember the Apostle 1. Corinthians 10.16. sayth: The cup of blessing which we blesse ;
for I Remember the Apostle 1. Corinthians 10.16. say: The cup of blessing which we bless;
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what is that? I take the word to signifie, as I haue said, which we blesse, that is, which we sanctifie and prepare by blessing.
what is that? I take the word to signify, as I have said, which we bless, that is, which we sanctify and prepare by blessing.
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So to blesse and to giue thankes in the Lords Supper, signifie no other thing but to sanctifie:
So to bless and to give thanks in the lords Supper, signify no other thing but to sanctify:
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otherwise if ye take the word in another signification ye shall fall into an error; and why? God is said to blesse, and man is said to blesse:
otherwise if you take the word in Another signification you shall fallen into an error; and why? God is said to bless, and man is said to bless:
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God is said to blesse when he giueth good things vnto his creatures, for Gods blessing is euer effectuall;
God is said to bless when he gives good things unto his creatures, for God's blessing is ever effectual;
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and therefore he is said to blesse when he giueth good thing.
and Therefore he is said to bless when he gives good thing.
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Man againe is said to blesse either priuately or publikely, when he craueth blessing at the hands of God for any man;
Man again is said to bless either privately or publicly, when he craveth blessing At the hands of God for any man;
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when he blesseth in the name and at the commandement of God, any person or people.
when he Blesses in the name and At the Commandment of God, any person or people.
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Now if ye ascribe blessing in any of these two significations to the cuppe, it is amisse:
Now if you ascribe blessing in any of these two significations to the cup, it is amiss:
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for we vse neyther to craue a blessing to insensible elements; nor yet to blesse them in the name of God:
for we use neither to crave a blessing to insensible elements; nor yet to bless them in the name of God:
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and God vseth to giue good things to the sonnes of men, and not to insensible creatures.
and God uses to give good things to the Sons of men, and not to insensible creatures.
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Therefore we must needes vse the word Blesse, in the third signification, The cuppe of blessing which we blesse, that is, which we sanctifie and prepare by blessing.
Therefore we must needs use the word Bless, in the third signification, The cup of blessing which we bless, that is, which we sanctify and prepare by blessing.
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Thus farre we vnderstand, for the sanctification of the elements.
Thus Far we understand, for the sanctification of the elements.
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Now let vs see how they sanctifie the elements, and what is the forme of their consecration; Now let us see how they sanctify the elements, and what is the Form of their consecration;
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so farre as I vnderstand of it, it consisteth in these fiue words: Hoc est enim corpus meum.
so Far as I understand of it, it Consisteth in these fiue words: Hoc est enim corpus meum.
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It standeth in these fiue words, and in the whispering of them; for if you whisper them not, ye lose the fashion of incantation:
It Stands in these fiue words, and in the whispering of them; for if you whisper them not, you loose the fashion of incantation:
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for the thing which we call sanctifying, they call whispering: and the whispering of those fiue words, they call the consecration of the elements.
for the thing which we call sanctifying, they call whispering: and the whispering of those fiue words, they call the consecration of the elements.
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And when the words are after this manner whispered, they presuppose such a secret and monstrous vertue to be inclosed in the syllables, that the vertue and power which floweth from the words, is able to chase away wholly the substance of the bread,
And when the words Are After this manner whispered, they presuppose such a secret and monstrous virtue to be enclosed in the syllables, that the virtue and power which flows from the words, is able to chase away wholly the substance of the bred,
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so that the very bread and substance of it is altogether destroyed by this power.
so that the very bred and substance of it is altogether destroyed by this power.
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Secondly, that this power which floweth from these words, is able to fetch and pull downe another substance, to wit, the flesh and bloud of Christ Iesus that sitteth at the right hand of his Father,
Secondly, that this power which flows from these words, is able to fetch and pull down Another substance, to wit, the Flesh and blood of christ Iesus that Sitteth At the right hand of his Father,
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and is able to put it within the compasse of that bread. This is a strange and a great vertue, that not onely will ouerthrow that substance,
and is able to put it within the compass of that bred. This is a strange and a great virtue, that not only will overthrow that substance,
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but put it within the compasse of that bread.
but put it within the compass of that bred.
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The same fiue words whispered in this manner haue such a monstrous operation, say they, that they are able both to chase away the one substance, to pull downe another,
The same fiue words whispered in this manner have such a monstrous operation, say they, that they Are able both to chase away the one substance, to pull down Another,
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and to put it within the compasse of that bread. We altogether denie that there is such a vertue in these words:
and to put it within the compass of that bred. We altogether deny that there is such a virtue in these words:
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for as I haue said before, we denie not that the word hath a vertue, but denie that there is such a vertue inclosed in the words:
for as I have said before, we deny not that the word hath a virtue, but deny that there is such a virtue enclosed in the words:
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we denie the qualitie of the vertue, or that it floweth from such a fountaine. For we grant that the word hath a vertue;
we deny the quality of the virtue, or that it flows from such a fountain. For we grant that the word hath a virtue;
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there is neuer a word that God speaketh here, but it hath a vertue ioyned with it:
there is never a word that God speaks Here, but it hath a virtue joined with it:
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but we denie that this vertue is inclosed in the syllables, in the whispering or pronouncing of the words:
but we deny that this virtue is enclosed in the syllables, in the whispering or pronouncing of the words:
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for if there were such a vertue and power inclosed in the syllables, by the same reason it should follow, that there were a vertue in the figure & shape of the letters that make vp the words.
for if there were such a virtue and power enclosed in the syllables, by the same reason it should follow, that there were a virtue in the figure & shape of the letters that make up the words.
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Now there is no man will thinke that there is any vertue in the figure or shape of the letters:
Now there is no man will think that there is any virtue in the figure or shape of the letters:
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and there is as little vertue in the syllables or pronouncing of the words themselues.
and there is as little virtue in the syllables or pronouncing of the words themselves.
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So we denie that there is any vertue inclosed in the syllables or resident in the word.
So we deny that there is any virtue enclosed in the syllables or resident in the word.
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But we say that there is a power conioyned with the word, and this power is not resident in the word,
But we say that there is a power conjoined with the word, and this power is not resident in the word,
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but is resident in the eternall word, in the essentiall word whereof Iohn the Euangelist maketh mention, Chap. 1. The word which was from the beginning, that is, the Sonne of God Christ Iesus.
but is resident in the Eternal word, in the essential word whereof John the Evangelist makes mention, Chap. 1. The word which was from the beginning, that is, the Son of God christ Iesus.
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We say, there is not a dram weight of this vertue & power resident in anie creature yt euer God created,
We say, there is not a dram weight of this virtue & power resident in any creature that ever God created,
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but it is only resident in Christ Iesus:
but it is only resident in christ Iesus:
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And therefore there floweth no vertue from the sillables, nor from the words that are spoken,
And Therefore there flows no virtue from the syllables, nor from the words that Are spoken,
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but from Christ and his Spirit, who giueth the vertue to those words. So we differ in this;
but from christ and his Spirit, who gives the virtue to those words. So we differ in this;
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we say, that there is not any vertue resident in the sillables, we say that the sillables and pronouncing of the sillables worke nothing:
we say, that there is not any virtue resident in the syllables, we say that the syllables and pronouncing of the syllables work nothing:
pns12 vvb, cst pc-acp vbz xx d n1 j-jn p-acp dt n2, pns12 vvb cst dt n2 cc vvg pp-f dt n2 vvb pix:
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but we say that the vertue is resident in the person of the Sonne of God,
but we say that the virtue is resident in the person of the Son of God,
cc-acp pns12 vvb cst dt n1 vbz j-jn p-acp dt n1 pp-f dt n1 pp-f np1,
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and he worketh by his owne word.
and he works by his own word.
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Now we say that there cannot be such a monstrou change, as to say the whispering of so many words should change the owne substance of the bread, pull downe the substance of the bodie of Christ,
Now we say that there cannot be such a monstrou change, as to say the whispering of so many words should change the own substance of the bred, pull down the substance of the body of christ,
av pns12 vvb cst a-acp vmbx vbi d dt fw-fr n1, c-acp pc-acp vvi dt n-vvg pp-f av d n2 vmd vvi dt d n1 pp-f dt n1, vvb a-acp dt n1 pp-f dt n1 pp-f np1,
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and put his bodie in so narrow a compasse, we say that cannot be. And this I shall proue by these three rules;
and put his body in so narrow a compass, we say that cannot be. And this I shall prove by these three rules;
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namely, By the veritie of the flesh of Christ Iesus; By the articles of our beliefe; namely, By the verity of the Flesh of christ Iesus; By the Articles of our belief;
av, p-acp dt n1 pp-f dt n1 pp-f np1 np1; p-acp dt n2 pp-f po12 n1;
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And by the true end of the institution of this Sacrament.
And by the true end of the Institution of this Sacrament.
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And so we shall see by Gods grace the infinite absurdities that follow vpon their opinion.
And so we shall see by God's grace the infinite absurdities that follow upon their opinion.
cc av pns12 vmb vvi p-acp ng1 n1 dt j n2 cst vvb p-acp po32 n1.
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The first principle that I lay is this;
The First principle that I lay is this;
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Seeing yt Christ Iesus the Sonne of God in the time appointed, tooke true flesh of the wombe of the Virgin,
Seeing that christ Iesus the Son of God in the time appointed, took true Flesh of the womb of the Virgae,
vvg pn31 np1 np1 dt n1 pp-f np1 p-acp dt n1 vvn, vvd j n1 pp-f dt n1 pp-f dt n1,
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& vnited himselfe with our nature in one personall vnion;
& united himself with our nature in one personal Union;
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to ye end that our nature which fel altogether from integritie in the first Adam, might recouer the same in the second Adam :
to you end that our nature which fell altogether from integrity in the First Adam, might recover the same in the second Adam:
p-acp pn22 vvb cst po12 n1 r-crq vvd av p-acp n1 p-acp dt ord np1, vmd vvi dt d p-acp dt ord np1:
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yea not onely ye same, but so much the greater as our second Adam excelleth the first in all degrees.
yea not only you same, but so much the greater as our second Adam excels the First in all Degrees.
uh xx av-j pn22 d, cc-acp av av-d dt jc p-acp po12 ord np1 vvz dt ord p-acp d n2.
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And in respect he tooke on him a bodie like vnto ours in all things (sinne excepted,) of necessitie it must follow, that the definition of a true bodie,
And in respect he took on him a body like unto ours in all things (sin excepted,) of necessity it must follow, that the definition of a true body,
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and the inseparable properties thereof must be competent to him. But these are the inseparable properties;
and the inseparable properties thereof must be competent to him. But these Are the inseparable properties;
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namely, to be in one certaine place, to be finite, circumscribed, visible, and palpable: for all these concurre (quarto modo, as the Logicians say) to a bodie;
namely, to be in one certain place, to be finite, circumscribed, visible, and palpable: for all these concur (quarto modo, as the Logicians say) to a body;
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so that they cannot be separate from the subiect without the distraction thereof. Then I reason on this manner;
so that they cannot be separate from the Subject without the distraction thereof. Then I reason on this manner;
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A true humane bodie is in a certaine place; Christ Iesus bodie is a true humane bodie: A true humane body is in a certain place; christ Iesus body is a true humane body:
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therefore it is in a certaine place. Therefore it is in a certain place.
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I call a place a certaine condition of an instrumentall bodie, whereby it cometh to passe that where-euer the bodie be, of necessitie it is limited within that place;
I call a place a certain condition of an instrumental body, whereby it comes to pass that wherever the body be, of necessity it is limited within that place;
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and while it is there, it cannot be elsewhere.
and while it is there, it cannot be elsewhere.
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If you would haue the probation of my Proposition from the Doctors, reade Augustine to Dardanus, speaking of this same bodie of Christ.
If you would have the probation of my Proposition from the Doctors, read Augustine to Dardanus, speaking of this same body of christ.
cs pn22 vmd vhi dt n1 pp-f po11 n1 p-acp dt n2, vvb np1 p-acp np1, vvg pp-f d d n1 pp-f np1.
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Take away a certaine roome from the bodies, and they shall be in no place; and if they be in no place, they are not.
Take away a certain room from the bodies, and they shall be in no place; and if they be in no place, they Are not.
vvb av dt j n1 p-acp dt n2, cc pns32 vmb vbi p-acp dx n1; cc cs pns32 vbb p-acp dx n1, pns32 vbr xx.
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The same Augustine writing vpon Iohn, in his 30. Treatise saith, The bodie in the which the Lord did arise, of necessitie must be in a place;
The same Augustine writing upon John, in his 30. Treatise Says, The body in the which the Lord did arise, of necessity must be in a place;
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but his diuine efficacie and nature is diffused euery where.
but his divine efficacy and nature is diffused every where.
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And in his third Eple he saith, How much soeuer the bodie be, or how little soeuer the bodie be, it behoueth to occupie the bounds of a place.
And in his third Eple he Says, How much soever the body be, or how little soever the body be, it behooves to occupy the bounds of a place.
cc p-acp po31 ord n1 pns31 vvz, c-crq d av dt n1 vbi, cc c-crq j av dt n1 vbi, pn31 vvz pc-acp vvi dt n2 pp-f dt n1.
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And besides these, t•e historie of the Acts proueth most euidently Christ his bodie to be in a certaine place: as Acts 3.21. the words are these;
And beside these, t•e history of the Acts Proves most evidently christ his body to be in a certain place: as Acts 3.21. the words Are these;
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Whom the heauens must containe, vntill the time that all things be restored, which God had spoken by the mouth of all his holy Prophets. Whom the heavens must contain, until the time that all things be restored, which God had spoken by the Mouth of all his holy prophets.
ro-crq dt n2 vmb vvi, c-acp dt n1 cst d n2 vbb vvn, r-crq np1 vhd vvn p-acp dt n1 pp-f d po31 j n2.
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Though I need not to insist in the probation of these things, yet I proceede. Secondly then I reason after this manner;
Though I need not to insist in the probation of these things, yet I proceed. Secondly then I reason After this manner;
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A humane bodie is finite and circumscribed; but the bodie of Christ is a humane bodie.
A humane body is finite and circumscribed; but the body of christ is a humane body.
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What warrant from the Doctors haue I for this? I leaue many purposely, and will alledge onely Augustine, who writing to Dardanus, Belieue (saith he) Christ to be euery where in that he is God;
What warrant from the Doctors have I for this? I leave many purposely, and will allege only Augustine, who writing to Dardanus, Believe (Says he) christ to be every where in that he is God;
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but onely to be in heauen, according to the nature of a true bodie. but only to be in heaven, according to the nature of a true body.
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And in his 146. Epistle, I belieue, saith he, the bodie of Christ to be so in heauen as it was on the earth,
And in his 146. Epistle, I believe, Says he, the body of christ to be so in heaven as it was on the earth,
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when he went vp to heauen. But it was circumscribed in a certaine place on the earth.when he went up to heaven. But it was circumscribed in a certain place on the earth.
c-crq pns31 vvd a-acp p-acp n1. p-acp pn31 vbds vvn p-acp dt j n1 p-acp dt n1.
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Ergo, it is so in the heauen. And consequently, it cannot be in the Masse-bread and in heauen both at one time. The last reason is this:Ergo, it is so in the heaven. And consequently, it cannot be in the Mass-bread and in heaven both At one time. The last reason is this:
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A humane bodie is visible and palpable: but Christ hath a humane bodie, and he is corporally present, as they say:
A humane body is visible and palpable: but christ hath a humane body, and he is corporally present, as they say:
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therefore Christ his bodie is visible and palpaple. I proue my Proposition by Christ his owne words taken out of Luke 24.39.
Therefore christ his body is visible and palpaple. I prove my Proposition by christ his own words taken out of Lycia 24.39.
av np1 po31 n1 vbz j cc n1. pns11 vvb po11 n1 p-acp np1 po31 d n2 vvn av pp-f av crd.
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In the which place, to perswade the Apostles of the veritie of his bodie, and to proue euidently that it was not fantasticall, he vseth the argument taken from these two qualities,
In the which place, to persuade the Apostles of the verity of his body, and to prove evidently that it was not fantastical, he uses the argument taken from these two qualities,
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and he commandeth his Apostles to feele and see;
and he commands his Apostles to feel and see;
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giuing them thereby to vnderstand, that as these two senses are the most certaine of all the rest,
giving them thereby to understand, that as these two Senses Are the most certain of all the rest,
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so are they most able to discerne, whether he was a bodie or a Spirit.
so Are they most able to discern, whither he was a body or a Spirit.
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As if he would haue said, If I be visible and palpable, ye may be out of doubt that I haue a true bodie.
As if he would have said, If I be visible and palpable, you may be out of doubt that I have a true body.
p-acp cs pns31 vmd vhi vvn, cs pns11 vbb j cc j, pn22 vmb vbi av pp-f n1 cst pns11 vhb dt j n1.
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For as the Poet saith, which Tertullian citeth also to this same purpose; Tangere enim, & tangi, nisi corpus, nulla potest res.
For as the Poet Says, which Tertullian citeth also to this same purpose; Tangere enim, & tangi, nisi corpus, nulla potest Rest.
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By these arguments it may be euidently seene, how this Transubstantiation may no way stand with the veritie of the bodie of Christ Iesus.
By these Arguments it may be evidently seen, how this Transubstantiation may no Way stand with the verity of the body of christ Iesus.
p-acp d n2 pn31 vmb vbi av-j vvn, c-crq d n1 vmb dx n1 vvb p-acp dt n1 pp-f dt n1 pp-f np1 np1.
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And as it fights wi•h the flesh of Christ Iesus, so it repugnes dir•ctly the articles of our faith.
And as it fights wi•h the Flesh of christ Iesus, so it repugnes dir•ctly the Articles of our faith.
cc c-acp pn31 vvz av dt n1 pp-f np1 np1, av pn31 vvz av-j dt n2 pp-f po12 n1.
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For in our Beliefe we professe, that Christ ascended out of this earth to the heauen, where he sits at the right hand of the Father, where he gouerns and directs all things in heauen and earth;
For in our Belief we profess, that christ ascended out of this earth to the heaven, where he sits At the right hand of the Father, where he governs and directs all things in heaven and earth;
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from the which place, he is to come at the last day to iudge the world.
from the which place, he is to come At the last day to judge the world.
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This article teacheth vs, that he hath changed his dwelling which he had amongst vs on earth,
This article Teaches us, that he hath changed his Dwelling which he had among us on earth,
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and is ascended into the heauens, where he sits at the right hand of his Father,
and is ascended into the heavens, where he sits At the right hand of his Father,
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and shall remaine there (according to the testimonie of Peter, which I cited out of the Acts 3.21.) vntill the last day.
and shall remain there (according to the testimony of Peter, which I cited out of the Acts 3.21.) until the last day.
cc vmb vvi a-acp (vvg p-acp dt n1 pp-f np1, r-crq pns11 vvd av pp-f dt n2 crd.) c-acp dt ord n1.
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If he sit at his Fathers right hand, and be to remaine in heauen vntill the last day,
If he fit At his Father's right hand, and be to remain in heaven until the last day,
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then is he not corporally in the bread.
then is he not corporally in the bred.
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But the article of our beliefe saith, That he sitteth at the right hand of his Father:
But the article of our belief Says, That he Sitteth At the right hand of his Father:
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and Peter saith in that place, that the heauens must containe him vntill the last day.
and Peter Says in that place, that the heavens must contain him until the last day.
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Therefore this Transubstantiation is directly against the articles of our Beliefe, and the manifest place of the Scripture.
Therefore this Transubstantiation is directly against the Articles of our Belief, and the manifest place of the Scripture.
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Thirdly, it is opposite vnto the end wherefore this Sacrament was instituted, and this is most euident: Thirdly, it is opposite unto the end Wherefore this Sacrament was instituted, and this is most evident:
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for the end of the Sacrament is spirituall, as the effect that floweth thereof is spirituall,
for the end of the Sacrament is spiritual, as the Effect that flows thereof is spiritual,
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and the instrument whereby this spirituall food is applyed to vs, is also spirituall. But from a naturall and corporall presence, a spirituall effect can neuer flow:
and the Instrument whereby this spiritual food is applied to us, is also spiritual. But from a natural and corporal presence, a spiritual Effect can never flow:
cc dt n1 c-crq d j n1 vbz vvd p-acp pno12, vbz av j. p-acp p-acp dt j cc j n1, dt j n1 vmb av-x vvi:
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therefore the corporall and naturall presence of the body and bloud of Christ Iesus repugnes directly the end of this Sacrament:
Therefore the corporal and natural presence of the body and blood of christ Iesus repugnes directly the end of this Sacrament:
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for the corporall presence must haue a corporall eating: of this eating followeth a digestion in the stomacke:
for the corporal presence must have a corporal eating: of this eating follows a digestion in the stomach:
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and the thing that is digested in the stomacke is neuer able to feede my soule to life eternall.
and the thing that is digested in the stomach is never able to feed my soul to life Eternal.
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So this corporall presence must euer tend to a corporall end; which is directly contrary vnto the end wherfore the Sacrament was instituted.
So this corporal presence must ever tend to a corporal end; which is directly contrary unto the end Wherefore the Sacrament was instituted.
av d j n1 vmb av vvi p-acp dt j n1; r-crq vbz av-j j-jn p-acp dt n1 c-crq dt n1 vbds vvn.
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Further, if the bread were transubstantiate, it should become the thing signified;
Further, if the bred were transubstantiate, it should become the thing signified;
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if it become the thing signified, this Sacrament should want a signe, and so it should not be a Sacrament:
if it become the thing signified, this Sacrament should want a Signen, and so it should not be a Sacrament:
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for euery Sacrament, as ye haue head, is a signe.
for every Sacrament, as you have head, is a Signen.
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Now to say that the accidents of true bread, as the colour and the roundnesse of it, may serue as signes, that is more then folly:
Now to say that the accidents of true bred, as the colour and the roundness of it, may serve as Signs, that is more then folly:
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for betwene the signe and the thing signified, there must be a conformity:
for between the Signen and the thing signified, there must be a conformity:
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but there is no conformity betweene the accidents, and the body and bloud of Christ Iesus.
but there is no conformity between the accidents, and the body and blood of christ Iesus.
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For if that were so, the accidents behoued to nourish vs corporally; as the body and bloud of Christ Ie - pointed to nourish vs spiritually.
For if that were so, the accidents behooved to nourish us corporally; as the body and blood of christ Ie - pointed to nourish us spiritually.
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Againe, if the bread become the body & bloud of Christ Iesus, it should follow that he had a body without bloud;
Again, if the bred become the body & blood of christ Iesus, it should follow that he had a body without blood;
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for he hath instituted another signe besides to represent his bloud.
for he hath instituted Another Signen beside to represent his blood.
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Also if there had bene •uch a wondefull thing as they speake of, in this Sacrament, there would haue bene plaine mention made thereof in the Scripture:
Also if there had be •uch a wondered thing as they speak of, in this Sacrament, there would have be plain mention made thereof in the Scripture:
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for God himselfe neuer works a notable worke but he declares it either openly or more secretly in the Scripture, that thereby he may be glorified in his wonderfull workes.
for God himself never works a notable work but he declares it either openly or more secretly in the Scripture, that thereby he may be glorified in his wonderful works.
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As ye may reade in the Euangelist Iohn 2.8. where the water was changed into wine; Gene. 2.22. where the rib of Adam, was changed into Heua: Exodus 7.10. where Aarons rodde was turned into a Serpent:
As you may read in the Evangelist John 2.8. where the water was changed into wine; Gene. 2.22. where the rib of Adam, was changed into Heua: Exodus 7.10. where Aaron's rod was turned into a Serpent:
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there ye see that changing is manifestly expressed.
there you see that changing is manifestly expressed.
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Therefore I say, if there had bene such a monstrous change in these elements of •he Supper as they affirme, the Scripture would not haue concealed it, but expressed it:
Therefore I say, if there had be such a monstrous change in these elements of •he Supper as they affirm, the Scripture would not have concealed it, but expressed it:
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but in respect there is no mention made of this change in the Scriptures, therefore there is no such change in this action.
but in respect there is no mention made of this change in the Scriptures, Therefore there is no such change in this actium.
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Further if there were such a change, as they say, either it is before these words of consecration be spoken,
Further if there were such a change, as they say, either it is before these words of consecration be spoken,
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or followes after the same words be spoken.
or follows After the same words be spoken.
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If the change be before the words of the consecration be spoken, the consecration is superfluous, and their Proposition is false:
If the change be before the words of the consecration be spoken, the consecration is superfluous, and their Proposition is false:
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if the change be after the words be spoken, This bread is my body, their Proposition is false also;
if the change be After the words be spoken, This bred is my body, their Proposition is false also;
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because the word bread is spoken, before the last syllable of their fiue words is pronounced.
Because the word bred is spoken, before the last syllable of their fiue words is pronounced.
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These, and infinite more absurdities follow of this doctrine.
These, and infinite more absurdities follow of this Doctrine.
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And yet they obstinately perseuer, and vrge vs with the letter, affirming that the words of Christ are so plaine that they admit no figure.
And yet they obstinately persever, and urge us with the Letter, affirming that the words of christ Are so plain that they admit no figure.
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They would haue spoken more aduisedly if they had sought counsell of Augustine, to haue discerned betwene a figuratiue speech, and a proper speech:
They would have spoken more advisedly if they had sought counsel of Augustine, to have discerned between a figurative speech, and a proper speech:
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for he in his third booke and 16. chapter of Christian doctrine, speakes after this sort;
for he in his third book and 16. chapter of Christian Doctrine, speaks After this sort;
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If the speech, saith he, seeme to command a wickednesse or mischiefe, or to forbid any happinesse or any welfare, it is not proper, it is then figuratiue. If the speech, Says he, seem to command a wickedness or mischief, or to forbid any happiness or any welfare, it is not proper, it is then figurative.
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And he addes for an example, a place out of Iohn 6.53. Except, saith our Sauiour, ye eate the flesh of the Sonne of man, and drink his bloud, ye haue no life in you. Whereunto Augustine addeth:
And he adds for an Exampl, a place out of John 6.53. Except, Says our Saviour, you eat the Flesh of the Son of man, and drink his blood, you have no life in you. Whereunto Augustine adds:
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This speech saith he, seemeth to commande a mischiefe therefore it is a figuratiue speech, whereby we are commanded to communicate with the sufferings of Christ Iesus,This speech Says he, seems to command a mischief Therefore it is a figurative speech, whereby we Are commanded to communicate with the sufferings of christ Iesus,
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and with gladnes to keepe in perpetuall memory, that the flesh of the Lord was crucified and wounded for vs. For otherwise it were more horrible (as the same Augustine maketh mention in the second booke against the Aduersaries of the law) to eate the flesh of Christ Iesus really, then to murther him;
and with gladness to keep in perpetual memory, that the Flesh of the Lord was Crucified and wounded for us For otherwise it were more horrible (as the same Augustine makes mention in the second book against the Adversaries of the law) to eat the Flesh of christ Iesus really, then to murder him;
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and more horrible to drinke his bloud, then to shed his bloud.
and more horrible to drink his blood, then to shed his blood.
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Yet notwithstanding they are not ashamed still to hold & maintaine, that those words ought to be taken properly.
Yet notwithstanding they Are not ashamed still to hold & maintain, that those words ought to be taken properly.
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So that it appeareth, that of very malice for contradiction sake, to the end onely that they may withstand the truth, they will not acknowledge this to be a sacramentall speech.
So that it appears, that of very malice for contradiction sake, to the end only that they may withstand the truth, they will not acknowledge this to be a sacramental speech.
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For they are compelled will they, nill they, in other speeches of the like sort to acknowledge a figure; as Genes. 17.10. Circumcision is called the couenant; and Exod. 12.11. the Lambe is called the Passeouer; and Math. 20.22. the Cup is called his Bloud; and Luke 22.20. the Cuppe is called the new Testament; and 1. Cor. 10.4. the Rocke is called Christ.
For they Are compelled will they, nill they, in other Speeches of the like sort to acknowledge a figure; as Genesis. 17.10. Circumcision is called the Covenant; and Exod 12.11. the Lamb is called the Passover; and Math. 20.22. the Cup is called his Blood; and Lycia 22.20. the Cup is called the new Testament; and 1. Cor. 10.4. the Rock is called christ.
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All these speeches are sacramentall, and receiue a kinde of interpretation:
All these Speeches Are sacramental, and receive a kind of Interpretation:
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yet they maliciously prease to deny vs this in these words (Hoc est corpus meum,) which they are compelled to grant in the rest,
yet they maliciously press to deny us this in these words (Hoc est corpus meum,) which they Are compelled to grant in the rest,
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as especially where Paul calleth the rocke Christ.
as especially where Paul calls the rock christ.
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Now when they are driuen out of this Fortresse they flie as vnhappily to the second:
Now when they Are driven out of this Fortress they fly as unhappily to the second:
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namely, That God by his omnipotency may make the body of Christ to be in heauen,
namely, That God by his omnipotency may make the body of christ to be in heaven,
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and in the bread both at one time. Ergo, say they, it is so. If I denied their consequent, they would be much troubled to proue it.
and in the bred both At one time. Ergo, say they, it is so. If I denied their consequent, they would be much troubled to prove it.
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But the question standeth not here, whether God may do it or not: but the question is, Whether God will it or not;
But the question Stands not Here, whither God may do it or not: but the question is, Whither God will it or not;
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or may will it or not. And we say reuerently, that his Maiestie may not will it:
or may will it or not. And we say reverently, that his Majesty may not will it:
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for though it be true that he may many things which he will not, yet it is as true, that there are many things which he may not will;
for though it be true that he may many things which he will not, yet it is as true, that there Are many things which he may not will;
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of the which sort this is: and these are reduced to two sorts. First, he may not will those things which are contrary to his nature:
of the which sort this is: and these Are reduced to two sorts. First, he may not will those things which Are contrary to his nature:
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as to be changeable, as to decay, & such others:
as to be changeable, as to decay, & such Others:
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for if he might will these things, they should not be arguments of any puissance or of any other power,
for if he might will these things, they should not be Arguments of any puissance or of any other power,
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but rather certaine arguments of his impotency and infirmity. And therefore though he may not will these things, he ceasseth not to be omnipotent;
but rather certain Arguments of his impotency and infirmity. And Therefore though he may not will these things, he ceaseth not to be omnipotent;
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but so much the rather his constant and inuincible power is knowne. Secondly, God may not will some things by reason of a presupposed condition:
but so much the rather his constant and invincible power is known. Secondly, God may not will Some things by reason of a presupposed condition:
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as such things, whereof he hath concluded the contrary before; of the which sort is this which is now controuerted.
as such things, whereof he hath concluded the contrary before; of the which sort is this which is now controverted.
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For seeing that God hath concluded, that a humane body should consist of instrumentall parts, and therefore to be comprehended and circumscribed within one, and the owne proper place:
For seeing that God hath concluded, that a humane body should consist of instrumental parts, and Therefore to be comprehended and circumscribed within one, and the own proper place:
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and also seeing he hath appointed Christ Iesus to haue the like body, and that not for a time, but eternally:
and also seeing he hath appointed christ Iesus to have the like body, and that not for a time, but eternally:
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in respect of this determined will (I say) God may not will the contrary now, eyther to abolish this bodie which he hath appointed to be eternall, or yet to make it at one time, in respect of one thing, a body and not a body, quantified and not quantified, finite and infinite, locall and not locall:
in respect of this determined will (I say) God may not will the contrary now, either to Abolah this body which he hath appointed to be Eternal, or yet to make it At one time, in respect of one thing, a body and not a body, quantified and not quantified, finite and infinite, local and not local:
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for to will these things which are plaine contrary in themselues he may not, no more then it is possible for him to will a lye.
for to will these things which Are plain contrary in themselves he may not, no more then it is possible for him to will a lie.
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So it may be seene of all men, that we preserue the omnipotency of God; and with reuerence from our hearts, acknowledge him onely to be onely omnipotent:
So it may be seen of all men, that we preserve the omnipotency of God; and with Reverence from our hearts, acknowledge him only to be only omnipotent:
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and we desire all men to esteeme them as Calumniatours, who abuse the eares of the simple ones to perswade them the contrary of vs. They are not content with this:
and we desire all men to esteem them as Calumniators, who abuse the ears of the simple ones to persuade them the contrary of us They Are not content with this:
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but they say, That God may wil a contradiction, and make both the parts to be true at one time.
but they say, That God may will a contradiction, and make both the parts to be true At one time.
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And to proue this, they would bring in the miracles which God works: as if they would say, Euery miracle includes a contradiction. As for example;
And to prove this, they would bring in the Miracles which God works: as if they would say, Every miracle includes a contradiction. As for Exampl;
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God made a Virgine to beare a Sonne, they thinke this worke brings with it a contradiction.
God made a Virgae to bear a Son, they think this work brings with it a contradiction.
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To beare a Sonne, say they, is the one part of the contradiction; and to be a Virgine, is the other part of the contradiction.
To bear a Son, say they, is the one part of the contradiction; and to be a Virgae, is the other part of the contradiction.
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This worke is a miracle, but it implieth no contradiction: for concerning the holy Virgins conception, therein is no contradiction.
This work is a miracle, but it Implies no contradiction: for Concerning the holy Virgins conception, therein is no contradiction.
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There was a miracle indeede, that a virgin should beare a Sonne, contrary to the course of nature:
There was a miracle indeed, that a Virgae should bear a Son, contrary to the course of nature:
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for to be a virgine, & yet to haue a child, are not contradictory if she haue conceiued & broght forth by miracle, as did the blessed Virgin:
for to be a Virgae, & yet to have a child, Are not contradictory if she have conceived & brought forth by miracle, as did the blessed Virgae:
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But to be a virgine and not a virgine at one time, this is the contradiction.
But to be a Virgae and not a Virgae At one time, this is the contradiction.
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So Christ his body to be visible and inuisible, locall & not local, at one time, is in euery respect the like contradiction;
So christ his body to be visible and invisible, local & not local, At one time, is in every respect the like contradiction;
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and therefore impossible to be true.
and Therefore impossible to be true.
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Their other example, of Christ his entring in, the doores being closed and shut, what appearance of contradiction hath it? Can they proue that he entred through the doores? And if he did,
Their other Exampl, of christ his entering in, the doors being closed and shut, what appearance of contradiction hath it? Can they prove that he entered through the doors? And if he did,
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then was there an alteration of qualities and that by miracle, either in Christ his body, or in the doores;
then was there an alteration of qualities and that by miracle, either in christ his body, or in the doors;
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but no contradiction in nature, vnles you know not what a contradiction is. Their third and last example of the fire in Nabuchadnezzars Ouen, which consumed the ministers,
but no contradiction in nature, unless you know not what a contradiction is. Their third and last Exampl of the fire in Nebuchadnezars Oven, which consumed the Ministers,
cc-acp dx n1 p-acp n1, cs pn22 vvb xx r-crq dt n1 vbz. po32 ord cc ord n1 pp-f dt n1 p-acp n2 n1, r-crq vvd dt n2,
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but hurt not them that were in the midst of i•, appeares to be of no weight, by that which hath alreadie bene answered.
but hurt not them that were in the midst of i•, appears to be of no weight, by that which hath already be answered.
cc-acp vvb xx pno32 cst vbdr p-acp dt n1 pp-f n1, vvz pc-acp vbi pp-f dx n1, p-acp d r-crq vhz av vbn vvn.
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They imagine, as appeareth, that in euery miracle a contradiction is implyed: which is absurd.
They imagine, as appears, that in every miracle a contradiction is employed: which is absurd.
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If they can proue that this fire was both hot and cold, then they say something to the purpose:
If they can prove that this fire was both hight and cold, then they say something to the purpose:
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but that it burnes vp some and hurts not others, is no contradiction; because by miracle the force therof was repressed.
but that it burns up Some and hurts not Others, is no contradiction; Because by miracle the force thereof was repressed.
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So this second ground is sure; God may not will that thing w•ich implyeth a contradiction.
So this second ground is sure; God may not will that thing w•ich Implies a contradiction.
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But so it is that the reall presence of the bodie of Christ in the Sacrament implyeth a contradiction;
But so it is that the real presence of the body of christ in the Sacrament Implies a contradiction;
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for it maketh the bodie of Christ visible and inu•sible, compast and not compast at one time:
for it makes the body of christ visible and inu•sible, compassed and not compassed At one time:
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therefore God may not will such a thing.
Therefore God may not will such a thing.
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When they are driuen from this, they make their last refuge a peremptorie defence in their owne opinion:
When they Are driven from this, they make their last refuge a peremptory defence in their own opinion:
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for they say, Christ his bodie is freed from physicall rules: for Theologie is not subiect to physicall rules. for they say, christ his body is freed from physical rules: for Theology is not Subject to physical rules.
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It is a very ill gathered consequence, to say, that we subiect Theologie to Physicke, because that we (first, according to Theologie, which is the law of God;
It is a very ill gathered consequence, to say, that we Subject Theology to Physic, Because that we (First, according to Theology, which is the law of God;
pn31 vbz dt av av-jn vvn n1, pc-acp vvi, cst pns12 j-jn n1 p-acp n1, c-acp cst pns12 (ord, vvg p-acp n1, r-crq vbz dt n1 pp-f np1;
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and next, according to Physicke, which is the law of Nature) defend the naturall properties of the true and naturall bodie of Christ Iesus.
and next, according to Physic, which is the law of Nature) defend the natural properties of the true and natural body of christ Iesus.
cc ord, vvg p-acp n1, r-crq vbz dt n1 pp-f n1) vvb dt j n2 pp-f dt j cc j n1 pp-f np1 np1.
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Then I grant this, that Theologie is not subiect vnto Physicke; what of this? Ergo, Christ his bodie is freed from physicall rules.
Then I grant this, that Theology is not Subject unto Physic; what of this? Ergo, christ his body is freed from physical rules.
cs pns11 vvb d, cst n1 vbz xx j-jn p-acp n1; q-crq pp-f d? fw-la, np1 po31 n1 vbz vvn p-acp j n2.
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How followeth that I pray you? By what law may ye free or can ye free the bodie of Christ? By the law of Nature ye cannot;
How follows that I pray you? By what law may you free or can you free the body of christ? By the law of Nature you cannot;
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for he was made of the seede of Dauid, and tooke on him true flesh of the wombe of the Virgine:
for he was made of the seed of David, and took on him true Flesh of the womb of the Virgae:
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And far lesse by the •aw of God, which is Theologie:
And Far less by the •aw of God, which is Theology:
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for ye know that Christ was appointed from all eternitie, to take on him our nature and to become true man.
for you know that christ was appointed from all eternity, to take on him our nature and to become true man.
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Indeede it is true, that the law of God cannot be subiect to the law of nature;
Indeed it is true, that the law of God cannot be Subject to the law of nature;
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for the law of Nature floweth from the law of God as out of the owne spring:
for the law of Nature flows from the law of God as out of the own spring:
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but it is as true, that if ye take ▪ Christ his bodie from the law of Nature, ye shall free it also from the law of God.
but it is as true, that if you take ▪ christ his body from the law of Nature, you shall free it also from the law of God.
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For I affirme that the Scripture so consents with the law of Nature, that if ye denie the one, ye shall denie the other;
For I affirm that the Scripture so consents with the law of Nature, that if you deny the one, you shall deny the other;
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and if ye admit the one, ye shall admit also the other.
and if you admit the one, you shall admit also the other.
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Therefore if they looke well about them, they shall fi•de the beame to be in their owne eye:
Therefore if they look well about them, they shall fi•de the beam to be in their own eye:
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for they peruert both the law of God and the law of Nature, by a new inuented naturall knowledge of their owne.
for they pervert both the law of God and the law of Nature, by a new invented natural knowledge of their own.
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For wha•soeuer he be that attributes to one and the selfe same bodie, naturall and vnnaturall properties, which directly fight against themselues;
For wha•soeuer he be that attributes to one and the self same body, natural and unnatural properties, which directly fight against themselves;
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I say, that man peruerteth both true Theologie and Nature.
I say, that man perverteth both true Theology and Nature.
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But they to one and the selfe same body of Christ Iesus, attribute naturall and vnnaturall properties:
But they to one and the self same body of christ Iesus, attribute natural and unnatural properties:
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therefore it is they that peruert both the vse of true Theologie, and the order set downe and established in Nature.
Therefore it is they that pervert both the use of true Theology, and the order Set down and established in Nature.
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Would you know the reason of my Proposition? I say, it behoueth as well in Theologie as in Nature, of necessity one of the contrarie enunciations to be false.
Would you know the reason of my Proposition? I say, it behooves as well in Theology as in Nature, of necessity one of the contrary enunciations to be false.
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But once to make an end with them, I will answer their last refuge. Thus they reason;
But once to make an end with them, I will answer their last refuge. Thus they reason;
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A glorified bodie is not subiect to naturall rules: but Christ his bodie is glorified; therefore it is not subiect to naturall rules.
A glorified body is not Subject to natural rules: but christ his body is glorified; Therefore it is not Subject to natural rules.
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First of all, before we answer directly, we must consider wherein standeth the glorification of a bodie,
First of all, before we answer directly, we must Consider wherein Stands the glorification of a body,
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and then the answer will be easie. The Apostle Paul, 1. Cor. 15.42. speaketh after this manner;
and then the answer will be easy. The Apostle Paul, 1. Cor. 15.42. speaks After this manner;
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So also, saith he, is the resurrection of the dead. The bodie is sowne in corruption, & is raised in incorruption: So also, Says he, is the resurrection of the dead. The body is sown in corruption, & is raised in incorruption:
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It is sowne in dishonour, and is raised in glorie: It is sowne in weaknesse, and is raised in power. And a little after:It is sown in dishonour, and is raised in glory: It is sown in weakness, and is raised in power. And a little After:
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This corruption must put on incorruption, and this mortalitie must put on immortalitie. By this cleare Antithesis, Paul plainly describeth the glorification of a bodie;This corruption must put on incorruption, and this mortality must put on immortality. By this clear Antithesis, Paul plainly Describeth the glorification of a body;
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for he opposeth these two, the vnglorified and the glorified bodie: And to the vnglorified bodie he ascribeth corruption, ignominie, infirmitie, carnalitie, and mortalitie:
for he Opposeth these two, the unglorified and the glorified body: And to the unglorified body he ascribeth corruption, ignominy, infirmity, carnality, and mortality:
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To the glorified bodie he attributes incorruption, glorie, pow•r, spiritualitie and immortalitie.
To the glorified body he attributes incorruption, glory, pow•r, spirituality and immortality.
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Of this opposition we may gather easily, what the resurrection and glorification bringeth to the bodie.
Of this opposition we may gather Easily, what the resurrection and glorification brings to the body.
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In a word, by them we see that the bodie is onely spoyled of corruption, shame, infirmitie, naturalitie, and mortalitie:
In a word, by them we see that the body is only spoiled of corruption, shame, infirmity, naturality, and mortality:
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and it becometh onely spoyled of all the infirmities of our nature, that it may be clothed with a more glorious apparell:
and it Becometh only spoiled of all the infirmities of our nature, that it may be clothed with a more glorious apparel:
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as with incorruption, power, glorie, spiritualiti•, and immortalitie. We see then, that this glorification imports a change indeed;
as with incorruption, power, glory, spiritualiti•, and immortality. We see then, that this glorification imports a change indeed;
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but I beleeue no man will be so mad, as to thinke this change to be made in the substance:
but I believe no man will be so mad, as to think this change to be made in the substance:
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for if that were so, the old substance behoued to decay, and a new should arise:
for if that were so, the old substance behooved to decay, and a new should arise:
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but we heare no such thing in this discription. And as little is the change made in the quantitie:
but we hear no such thing in this description. And as little is the change made in the quantity:
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for we find no word either of augmentation or diminution of any substance, which behoued to be,
for we find no word either of augmentation or diminution of any substance, which behooved to be,
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if it were in the quantitie.
if it were in the quantity.
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The most that we can perceiue, this mutation consisteth in the qualities, by the which the bodie casteth off the old coate of infirmitie,
The most that we can perceive, this mutation Consisteth in the qualities, by the which the body Cast off the old coat of infirmity,
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and is clothed a new with the coate of glorie: for Christ after he did arise, he both went and came, was seene and touched.
and is clothed a new with the coat of glory: for christ After he did arise, he both went and Come, was seen and touched.
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Of the things before deduced, it clea•ely followeth, That in respect the glorie of the bodie of Christ hath wrought nothing in his nature and substance,
Of the things before deduced, it clea•ely follows, That in respect the glory of the body of christ hath wrought nothing in his nature and substance,
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and consequently in his naturall dimensions, neither yet in any other essentiall propertie. that therefore the glorification of his bodie freeth it not from the rules of Nature.
and consequently in his natural dimensions, neither yet in any other essential property. that Therefore the glorification of his body freeth it not from the rules of Nature.
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For so long as that nature of a true bodie remaineth, there are no supernaturall gifts whereby it may be glorified, were they neuer so high (so far as they may be gathered out of ye Scriptures) that may hurt either the nature or the naturall propertie of it:
For so long as that nature of a true body remains, there Are no supernatural Gifts whereby it may be glorified, were they never so high (so Far as they may be gathered out of the Scriptures) that may hurt either the nature or the natural property of it:
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For there is no gift nor qualitie that may hurt nature, but that gift that is against nature.
For there is no gift nor quality that may hurt nature, but that gift that is against nature.
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But the supernaturall gift is neither vnnaturall, neither yet against nature: therefore it cannot hurt nor impaire nature. And my reason is this;
But the supernatural gift is neither unnatural, neither yet against nature: Therefore it cannot hurt nor impair nature. And my reason is this;
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Those gifts that decore and beautifie nature, they cannot hurt nor impaire nature: But all supernaturall gifts beautifie and decore nature;
Those Gifts that decore and beautify nature, they cannot hurt nor impair nature: But all supernatural Gifts beautify and decore nature;
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Therefore they cannot take away either nature, or yet the naturall propertie. They leaue vs not so:
Therefore they cannot take away either nature, or yet the natural property. They leave us not so:
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but out of this doctrine of Paule, concerning the glorification of the bodie, they draw an obiection to presse vs withall.
but out of this Doctrine of Paul, Concerning the glorification of the body, they draw an objection to press us withal.
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Paul granteth that a glorified bodie is a spirituall bodie ▪ but a spirituall bodie is an inuisible body;Paul grants that a glorified body is a spiritual body ▪ but a spiritual body is an invisible body;
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Therefore a glorified bodie is inuisible: and by consequence, the bodie of Christ is inuisible. Though •he argument be not formall:
Therefore a glorified body is invisible: and by consequence, the body of christ is invisible. Though •he argument be not formal:
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yet to be short I denie thei• assumption:
yet to be short I deny thei• Assump:
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for if there were no more but that word, bod•e, that word might be an argument that the spirituall bodie is not inuisible.
for if there were no more but that word, bod•e, that word might be an argument that the spiritual body is not invisible.
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But yet to open the matter more clearely, according to the meaning of Saint Paul in that place:
But yet to open the matter more clearly, according to the meaning of Saint Paul in that place:
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Saint Paul in a word as it were, in the 44. verse of that Chapter, sheweth the change that shall be in the qualities of the bodie by the resurrection.
Saint Paul in a word as it were, in the 44. verse of that Chapter, shows the change that shall be in the qualities of the body by the resurrection.
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For he saith, that our naturall bodies shall become spirituall bodies: and then in the next verse immediatly following, he expoundeth these two qualities:
For he Says, that our natural bodies shall become spiritual bodies: and then in the next verse immediately following, he expoundeth these two qualities:
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for in the 45. verse, That is called a naturall body, saith he, which is maintained and quickned by a liuing soule onely, such as Adams was.
for in the 45. verse, That is called a natural body, Says he, which is maintained and quickened by a living soul only, such as Adams was.
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And againe, that is said to be a spirituall bodie, which together besides the soule is quickned with a farre more excellent vertue, to wit, with the Spirit of God, which descendeth from Christ the second Adam vnto vs. Then according vnto this ground I answer with Augustine ad Constantium :
And again, that is said to be a spiritual body, which together beside the soul is quickened with a Far more excellent virtue, to wit, with the Spirit of God, which Descendeth from christ the second Adam unto us Then according unto this ground I answer with Augustine and Constantinum:
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As the naturall bodie is not a soule, but a bodie: euen so the spirituall bodie is not said to be a soule, but a bodie.
As the natural body is not a soul, but a body: even so the spiritual body is not said to be a soul, but a body.
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And by consequent, it is not inuisible.
And by consequent, it is not invisible.
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For the further explaining of this head, I will giue them onely one knot to loose, & so end this point. Then I reason:
For the further explaining of this head, I will give them only one knot to lose, & so end this point. Then I reason:
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If therefore Christs body is naturally and really in the Lords Supper, because that it is glorified:
If Therefore Christ body is naturally and really in the lords Supper, Because that it is glorified:
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It followeth consequ•ntly, that when it was not glorified, it could not be really present. But it was not glorified when this supper was first instituted.
It follows consequ•ntly, that when it was not glorified, it could not be really present. But it was not glorified when this supper was First instituted.
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Therefore it was not really present in the bread at Christs first Supper.
Therefore it was not really present in the bred At Christ First Supper.
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If his bodie was not really present in the bread at the first Supper, it cannot be naturally present now.
If his body was not really present in the bred At the First Supper, it cannot be naturally present now.
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For whatsoeuer they vse now in the administration of their Supper or of their Masse, (call it as you will) according to their owne confession, they vse it according to the ordinance, forme,
For whatsoever they use now in the administration of their Supper or of their Mass, (call it as you will) according to their own Confessi, they use it according to the Ordinance, Form,
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and manner that Christ Iesus himselfe vsed in his first Supper:
and manner that christ Iesus himself used in his First Supper:
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For they say plainly in their disputation at Poyssie, and in all the rest of their works, That Christ Iesus first of all obserued that forme which they vse in their Masse,
For they say plainly in their disputation At Poyssie, and in all the rest of their works, That christ Iesus First of all observed that Form which they use in their Mass,
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and left it to his Apostles and to their successours, that they should do the like.
and left it to his Apostles and to their Successors, that they should do the like.
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And so by their owne words they haue intangled themselues, and crucified their Masse: what can they answere to this? They will not stand dumbe I am sure:
And so by their own words they have entangled themselves, and Crucified their Mass: what can they answer to this? They will not stand dumb I am sure:
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for maintenance of their religion they must say some thing.
for maintenance of their Religion they must say Some thing.
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Thus they say, That though the body of Christ which was locally present with the rest of his disciples, was not glorified,
Thus they say, That though the body of christ which was locally present with the rest of his Disciples, was not glorified,
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yet the body which he exhibited in the bread was glorified. They might as wel haue held their peace, and say nothing.
yet the body which he exhibited in the bred was glorified. They might as well have held their peace, and say nothing.
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For marke the words of the text as they are written, Luke 22.19.
For mark the words of the text as they Are written, Lycia 22.19.
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where it is said, And he tooke the bread, and when he had giuen thankes, he brake it,
where it is said, And he took the bred, and when he had given thanks, he brake it,
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and gaue to them saying, This is my body which is giuen for you : and Saint Paul, 1. Cor. 11.24. hath these words, Take, eate, this is my body, which is broken for you. and gave to them saying, This is my body which is given for you: and Saint Paul, 1. Cor. 11.24. hath these words, Take, eat, this is my body, which is broken for you.
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This relatiue, which, is relatiue to the body which was exhibited in the bread:
This relative, which, is relative to the body which was exhibited in the bred:
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for according to their owne confession, those words are pronounced vpon the bread and directed vnto it.
for according to their own Confessi, those words Are pronounced upon the bred and directed unto it.
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But that same body was giuen and broken vnto vs, that is to say, crucified and broken with anguish and dolors.
But that same body was given and broken unto us, that is to say, Crucified and broken with anguish and dolors.
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Then I reason after this sort:
Then I reason After this sort:
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To be crucified and broken with anguish and dolors, can no wayes agree and accord with a glorified bodie: To be Crucified and broken with anguish and dolors, can no ways agree and accord with a glorified body:
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But the body that Christ exhibited in the bread, is said of the Euangelists, to be crucified and broken for vs:
But the body that christ exhibited in the bred, is said of the Evangelists, to be Crucified and broken for us:
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Ergo, that body was not glorified. Ergo, that body was not glorified.
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Now last of all they are not yet content, but say, Christ can make the bread his body;
Now last of all they Are not yet content, but say, christ can make the bred his body;
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and therefore his body is really present. That Christ can make the bread his body, we grant:
and Therefore his body is really present. That christ can make the bred his body, we grant:
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for Christ being God, can do whatsoeuer he wil:
for christ being God, can do whatsoever he will:
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onely let them shew, That Christ will make of reall bread, his reall flesh, and then this controuersie will end.
only let them show, That christ will make of real bred, his real Flesh, and then this controversy will end.
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Christ indeede makes the bread his body, not really but sacramentally: For Christ hath not a bodie made of bread;
christ indeed makes the bred his body, not really but sacramentally: For christ hath not a body made of bred;
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his bodie was made once of the pure substance of his blessed Mother: Another body then this, or oftner made then once, hath he •one:
his body was made once of the pure substance of his blessed Mother: another body then this, or oftener made then once, hath he •one:
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wherefore all doctrine that teacheth Christs body to be made of bread is impious and hereticall.
Wherefore all Doctrine that Teaches Christ body to be made of bred is impious and heretical.
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The Papists doctrine of reall presence teacheth, that Christs body in the Sacrament is made of bread, by changing the bread into his body through consecration:
The Papists Doctrine of real presence Teaches, that Christ body in the Sacrament is made of bred, by changing the bred into his body through consecration:
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wherefore we may bodly and truly conclude; That their doctrine of reall presence is both wicked and hereticall. Now to conclude this head:
Wherefore we may bodily and truly conclude; That their Doctrine of real presence is both wicked and heretical. Now to conclude this head:
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I beseech them, seeing that reason failes them, that they fight not against God for maintenance of a lie how old soeuer it be, (for the diuell is old enough,
I beseech them, seeing that reason fails them, that they fight not against God for maintenance of a lie how old soever it be, (for the Devil is old enough,
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and yet he could neuer change his nature.) But let them rather glorifie God in confessing these speeches to be Sacramentall.
and yet he could never change his nature.) But let them rather Glorify God in confessing these Speeches to be Sacramental.
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Then what is the reason and ground wherefore the Papists pull downe the substance of the body of Christ and the bloud of Christ, and make the very substance to be corporally, really,
Then what is the reason and ground Wherefore the Papists pull down the substance of the body of christ and the blood of christ, and make the very substance to be corporally, really,
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and substantially in the Sacrament? The reason is this, Because they cannot see by their naturall iudgement,
and substantially in the Sacrament? The reason is this, Because they cannot see by their natural judgement,
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nor can vnderstand by their naturall wit, the truth of this to wit, how Christs flesh and bloud ca• be present in the Sacrament,
nor can understand by their natural wit, the truth of this to wit, how Christ Flesh and blood ca• be present in the Sacrament,
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except he be present to their corporall mouth and stomacke.
except he be present to their corporal Mouth and stomach.
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If they had the light to informe them, that Christ might be present in the Sacrament,
If they had the Light to inform them, that christ might be present in the Sacrament,
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and not to the hand, to the mouth, or stomack, they would neuer think of such a monstrous presence as they imagine to be there.
and not to the hand, to the Mouth, or stomach, they would never think of such a monstrous presence as they imagine to be there.
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But being destitute of the spirituall light, they follow their naturall reason, and make a naturall and carnall presence.
But being destitute of the spiritual Light, they follow their natural reason, and make a natural and carnal presence.
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So that ye haue this lesson to nore from hence:
So that you have this Lesson to nore from hence:
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There is no man that hath not the spirit of God to vnderstand this word, This is my body, but out of question he will do as the Papists do that is, he will vmderstand it carnally: There is no man that hath not the Spirit of God to understand this word, This is my body, but out of question he will do as the Papists do that is, he will vmderstand it carnally:
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And so they misknowing the right meaning of it, it is no marueile though and we differ in this matter.
And so they misknowing the right meaning of it, it is no marvel though and we differ in this matter.
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For will you aske of a Papist, first if the true body of Christ be there,
For will you ask of a Papist, First if the true body of christ be there,
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or if the true flesh and bloud of Christ be there; he will say, it is there:
or if the true Flesh and blood of christ be there; he will say, it is there:
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will you aske him wherein? he will say in and vnder the accidents of the bread and wine, vnder the hew and roundnesse of the bread:
will you ask him wherein? he will say in and under the accidents of the bred and wine, under the hew and roundness of the bred:
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will you aske him againe, by what instrument it is receiued? He will tell you by the mouth and stomacke of the body:
will you ask him again, by what Instrument it is received? He will tell you by the Mouth and stomach of the body:
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So this is their grosse vnderstanding of the body and bloud of Christ.
So this is their gross understanding of the body and blood of christ.
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Will you aske of the Vbiqueter, if the true body of Christ be present? he will say, it is:
Will you ask of the Vbiqueter, if the true body of christ be present? he will say, it is:
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will you aske, if it be in, with, or vnder the bread? he will answere, It is in the bread, contentiuè, that is, the bread containes it:
will you ask, if it be in, with, or under the bred? he will answer, It is in the bred, contentiuè, that is, the bred contains it:
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will you aske him to what instrument it is offered? he will answere, that the bodie of Christ is offered to the mouth of our bodie,
will you ask him to what Instrument it is offered? he will answer, that the body of christ is offered to the Mouth of our body,
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and that the bloud of Christ is offered to the mouth of our body, as the Papists do:
and that the blood of christ is offered to the Mouth of our body, as the Papists doe:
cc cst dt n1 pp-f np1 vbz vvn p-acp dt n1 pp-f po12 n1, c-acp dt njp2 n1:
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Will you know of vs how Christ Iesus his true body & bloud is present? We wil say, that they are spiritually present, really present, that is, present in the Lords Supper, and not in the bread:
Will you know of us how christ Iesus his true body & blood is present? We will say, that they Are spiritually present, really present, that is, present in the lords Supper, and not in the bred:
vmb pn22 vvb pp-f pno12 c-crq np1 np1 po31 j n1 cc n1 vbz j? pns12 vmb vvi, cst pns32 vbr av-j j, av-j j, cst vbz, j p-acp dt n2 n1, cc xx p-acp dt n1:
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we will not say, that his true flesh is present to the hand, or to the mouth of our bodies;
we will not say, that his true Flesh is present to the hand, or to the Mouth of our bodies;
pns12 vmb xx vvi, cst po31 j n1 vbz j p-acp dt n1, cc p-acp dt n1 pp-f po12 n2;
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but we say it is spiritually present, that is, present vnto thy spirit and faythfull soule:
but we say it is spiritually present, that is, present unto thy Spirit and faithful soul:
cc-acp pns12 vvb pn31 vbz av-j j, cst vbz, j p-acp po21 n1 cc j n1:
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yea, euen as present inwardly vnto thy soule, as the bread and wine are present vnto thy body outwardly.
yea, even as present inwardly unto thy soul, as the bred and wine Are present unto thy body outwardly.
uh, av c-acp j av-j p-acp po21 n1, c-acp dt n1 cc n1 vbr j p-acp po21 n1 av-j.
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Will you aske then, if the body and bloud of Christ Iesus be present in the Lords Supper? We answer in a word;
Will you ask then, if the body and blood of christ Iesus be present in the lords Supper? We answer in a word;
n1 pn22 vvi av, cs dt n1 cc n1 pp-f np1 np1 vbb j p-acp dt n2 n1? pns12 vvb p-acp dt n1;
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They are present, but not in the bread and wine, nor in the accidents, nor substance of bread and wine.
They Are present, but not in the bred and wine, nor in the accidents, nor substance of bred and wine.
pns32 vbr j, cc-acp xx p-acp dt n1 cc n1, ccx p-acp dt n2, ccx n1 pp-f n1 cc n1.
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And we make Christ to be present in this Sacrament, because he is present to my soule, to my spirit, & fayth.
And we make christ to be present in this Sacrament, Because he is present to my soul, to my Spirit, & faith.
cc pns12 vvb np1 pc-acp vbi j p-acp d n1, c-acp pns31 vbz j p-acp po11 n1, p-acp po11 n1, cc n1.
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Also we make him present in the Lords Supper, because I haue him in his promise, This is my body ;
Also we make him present in the lords Supper, Because I have him in his promise, This is my body;
av pns12 vvb pno31 vvi p-acp dt n2 n1, c-acp pns11 vhb pno31 p-acp po31 n1, d vbz po11 n1;
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which promise is present to my faith:
which promise is present to my faith:
r-crq n1 vbz j p-acp po11 n1:
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and the nature of faith is to make things that are absent in themselues, yet present.
and the nature of faith is to make things that Are absent in themselves, yet present.
cc dt n1 pp-f n1 vbz pc-acp vvi n2 cst vbr j p-acp px32, av j.
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And therefore se•ing he is both present by faith in his promise and present by the vertue of his holy Spirit, who can say but that he is present in this Sacrament?
And Therefore se•ing he is both present by faith in his promise and present by the virtue of his holy Spirit, who can say but that he is present in this Sacrament?
cc av vvg pns31 vbz av-d j p-acp n1 p-acp po31 n1 cc vvi p-acp dt n1 pp-f po31 j n1, r-crq vmb vvi cc-acp cst pns31 vbz j p-acp d n1?
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But yet the word would be explained, what we meane by the word, present, how a thing is said to be present, and absent.
But yet the word would be explained, what we mean by the word, present, how a thing is said to be present, and absent.
p-acp av dt n1 vmd vbi vvn, q-crq pns12 vvb p-acp dt n1, j, c-crq dt n1 vbz vvn pc-acp vbi j, cc j.
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And knowing this, ye shall finde all the mater easie.
And knowing this, you shall find all the mater easy.
np1 vvg d, pn22 vmb vvi d dt fw-la j.
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I say, things are said to be present, as they are perceiued by any outward or inward sense,
I say, things Are said to be present, as they Are perceived by any outward or inward sense,
pns11 vvb, n2 vbr vvn pc-acp vbi j, c-acp pns32 vbr vvn p-acp d j cc j n1,
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and as they are perceiued by any of the senses, so are they present, and the further they be perceiued the further present:
and as they Are perceived by any of the Senses, so Are they present, and the further they be perceived the further present:
cc c-acp pns32 vbr vvn p-acp d pp-f dt n2, av vbr pns32 j, cc dt jc pns32 vbb vvn dt jc n1:
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and by what sense any thing is perceiued, to that sense it is present. As if it be outwardly perceiued by an outward sense, that thing is outwardly present.
and by what sense any thing is perceived, to that sense it is present. As if it be outwardly perceived by an outward sense, that thing is outwardly present.
cc p-acp r-crq n1 d n1 vbz vvn, p-acp d n1 pn31 vbz j. p-acp cs pn31 vbb av-j vvn p-acp dt j n1, cst n1 vbz av-j j.
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As for exāple, if it be perceiued by the outward sight of the eye, by the outward hearing of the eare, by the outward feeling of the hands or taste of the mouth, it is outwardly present.
As for Exampl, if it be perceived by the outward sighed of the eye, by the outward hearing of the ear, by the outward feeling of the hands or taste of the Mouth, it is outwardly present.
p-acp p-acp n1, cs pn31 vbb vvn p-acp dt j n1 pp-f dt n1, p-acp dt j n-vvg pp-f dt n1, p-acp dt j n-vvg pp-f dt n2 cc n1 pp-f dt n1, pn31 vbz av-j j.
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Or if any thing be perceiued by the inward eye, by the inward taste and feeling of the soule, this thing cannot be outwardly present,
Or if any thing be perceived by the inward eye, by the inward taste and feeling of the soul, this thing cannot be outwardly present,
cc cs d n1 vbi vvn p-acp dt j n1, p-acp dt j n1 cc n-vvg pp-f dt n1, d n1 vmbx vbi av-j j,
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but it must be spiritually and inwardly present to the soule. So I say euery thing is present, as it is perceiued.
but it must be spiritually and inwardly present to the soul. So I say every thing is present, as it is perceived.
cc-acp pn31 vmb vbi av-j cc av-j j p-acp dt n1. av pns11 vvb d n1 vbz j, c-acp pn31 vbz vvn.
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So that if you perceiue not a thing outwardlie, it is outwardly absent: and if ye perceiue not a thing inwardly, it is inwardly absent.
So that if you perceive not a thing outwardly, it is outwardly absent: and if you perceive not a thing inwardly, it is inwardly absent.
av cst cs pn22 vvb xx dt n1 av-j, pn31 vbz av-j j: cc cs pn22 vvb xx dt n1 av-j, pn31 vbz av-j j.
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It is not distance of place that maketh a thing absent. nor propinquity of place that makes a thing present:
It is not distance of place that makes a thing absent. nor propinquity of place that makes a thing present:
pn31 vbz xx n1 pp-f n1 cst vvz dt n1 j. ccx n1 pp-f n1 cst vvz dt n1 j:
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but it is onelie the perceiuing of any thing by any of thy senses that makes a thing present;
but it is only the perceiving of any thing by any of thy Senses that makes a thing present;
cc-acp pn31 vbz av-j dt vvg pp-f d n1 p-acp d pp-f po21 n2 cst vvz dt n1 j;
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and the not perceiuing that makes a thing absent:
and the not perceiving that makes a thing absent:
cc cs xx vvg cst vvz dt n1 j:
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I say, though the thing it selfe were neuer so farre distant, if thou perceiue it by thine outward sense, it is present vnto thee.
I say, though the thing it self were never so Far distant, if thou perceive it by thine outward sense, it is present unto thee.
pns11 vvb, cs dt n1 pn31 n1 vbdr av-x av av-j j, cs pns21 vvb pn31 p-acp po21 j n1, pn31 vbz j p-acp pno21.
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As for example, my bodie and the Sunne are as farre distant in place, as the heauen is from the earth;
As for Exampl, my body and the Sun Are as Far distant in place, as the heaven is from the earth;
p-acp p-acp n1, po11 n1 cc dt n1 vbr a-acp av-j j p-acp n1, c-acp dt n1 vbz p-acp dt n1;
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& yet this distance stayeth not the Sunnes presence from me: why? because I perceiue the Sunne by mine eye and other senses;
& yet this distance stays not the Suns presence from me: why? Because I perceive the Sun by mine eye and other Senses;
cc av d n1 vvz xx dt ng1 n1 p-acp pno11: q-crq? c-acp pns11 vvb dt n1 p-acp po11 n1 cc j-jn n2;
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I feele it and perceiue it by the heate, by the light, and by his brightnesse.
I feel it and perceive it by the heat, by the Light, and by his brightness.
pns11 vvb pn31 cc vvb pn31 p-acp dt n1, p-acp dt n1, cc p-acp po31 n1.
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So if a thing were neuer so farre distant, if we haue senses to perceiue the same, it is present to vs. Then the distance of place makes not a thing absent from thee,
So if a thing were never so Far distant, if we have Senses to perceive the same, it is present to us Then the distance of place makes not a thing absent from thee,
av cs dt n1 vbdr av-x av av-j j, cs pns12 vhb n2 pc-acp vvi dt d, pn31 vbz j p-acp pno12 av dt n1 pp-f n1 vvz xx dt n1 j p-acp pno21,
(25) sermon (DIV1)
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if thou hast senses to perceiue it: likewise the neerenes of place makes not a thing present, be it neuer so neere,
if thou hast Senses to perceive it: likewise the nearness of place makes not a thing present, be it never so near,
cs pns21 vh2 n2 pc-acp vvi pn31: av dt n1 pp-f n1 vvz xx dt n1 j, vbb pn31 av-x av av-j,
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if thou hast not senses to perceiue it.
if thou hast not Senses to perceive it.
cs pns21 vh2 xx n2 pc-acp vvi pn31.
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As for example, if the Sunne shine vpon thine eyes, if thou be blinde it is not present to thee,
As for Exampl, if the Sun shine upon thine eyes, if thou be blind it is not present to thee,
p-acp p-acp n1, cs dt n1 vvb p-acp po21 n2, cs pns21 vbb j pn31 vbz xx j p-acp pno21,
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because thou canst not perceiue it.
Because thou Canst not perceive it.
c-acp pns21 vm2 xx vvi pn31.
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A sweete tune will neuer be present to a deafe eare, though it be sung in the eare of that man,
A sweet tune will never be present to a deaf ear, though it be sung in the ear of that man,
dt j n1 vmb av-x vbi j p-acp dt j n1, cs pn31 vbb vvn p-acp dt n1 pp-f d n1,
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because he hath not a sense to perceiue it:
Because he hath not a sense to perceive it:
c-acp pns31 vhz xx dt n1 pc-acp vvi pn31:
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and a well told tale will neuer be present to a foole, because he cannot vnderstand it,
and a well told tale will never be present to a fool, Because he cannot understand it,
cc dt av vvd n1 vmb av-x vbi j p-acp dt n1, c-acp pns31 vmbx vvi pn31,
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nor hath no iudgement to perceiue it:
nor hath no judgement to perceive it:
ccx vhz dx n1 pc-acp vvi pn31:
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So it is not the nearenesse nor distance of place that maketh any thing present or absent,
So it is not the nearness nor distance of place that makes any thing present or absent,
av pn31 vbz xx dt n1 ccx n1 pp-f n1 cst vvz d n1 j cc j,
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but onely the perceiuing or not perceiuing of it.
but only the perceiving or not perceiving of it.
cc-acp av-j dt vvg cc xx vvg pp-f pn31.
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Now the word being made cleare, aske you how the bodie of Christ is present? To giue our iudgement in a word,
Now the word being made clear, ask you how the body of christ is present? To give our judgement in a word,
av dt n1 vbg vvn j, vvb pn22 c-crq dt n1 pp-f np1 vbz j? p-acp vvi po12 n1 p-acp dt n1,
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as ye haue heard from time to time, he is present, not to the outward senses,
as you have herd from time to time, he is present, not to the outward Senses,
c-acp pn22 vhb vvn p-acp n1 p-acp n1, pns31 vbz j, xx p-acp dt j n2,
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but to the inward senses, which is faith wrought in the soule.
but to the inward Senses, which is faith wrought in the soul.
cc-acp p-acp dt j n2, r-crq vbz n1 vvn p-acp dt n1.
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For this action of the Sacrament and of the Lords Supper, is partly corporall, and partly spiritual:
For this actium of the Sacrament and of the lords Supper, is partly corporal, and partly spiritual:
p-acp d n1 pp-f dt n1 cc pp-f dt n2 n1, vbz av j, cc av j:
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I call this action partly corporall, not in respect onely that the obiects, that is, that bread and wine are corporall,
I call this actium partly corporal, not in respect only that the objects, that is, that bred and wine Are corporal,
pns11 vvb d n1 av j, xx p-acp n1 av-j cst dt n2, cst vbz, cst n1 cc n1 vbr j,
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but also in respect my mouth whereunto these things are offered, the instrument whereby, and the manner how these things are receiued, are all corporall and naturall.
but also in respect my Mouth whereunto these things Are offered, the Instrument whereby, and the manner how these things Are received, Are all corporal and natural.
cc-acp av p-acp n1 po11 n1 c-crq d n2 vbr vvn, dt n1 c-crq, cc dt n1 c-crq d n2 vbr vvn, vbr d j cc j.
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I •all the same action againe, partly spirituall, not onely in respect of Christ Iesus who is the heauenly and spirituall thing of the Sacrament,
I •all the same actium again, partly spiritual, not only in respect of christ Iesus who is the heavenly and spiritual thing of the Sacrament,
pns11 vmb dt d n1 av, av j, xx av-j p-acp n1 pp-f np1 np1 r-crq vbz dt j cc j n1 pp-f dt n1,
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but also in respect of my soule wherunto Christ is offered and giuen, in respect the instrument whereby,
but also in respect of my soul whereunto christ is offered and given, in respect the Instrument whereby,
cc-acp av p-acp n1 pp-f po11 n1 c-crq np1 vbz vvn cc vvn, p-acp n1 dt n1 c-crq,
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and the manner how he is receiued, are all spirituall: for I get not Christ corporally but spiritually.
and the manner how he is received, Are all spiritual: for I get not christ corporally but spiritually.
cc dt n1 c-crq pns31 vbz vvn, vbr d j: c-acp pns11 vvb xx np1 av-j p-acp av-j.
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So in these respects I call this action partly corporall and partly spirituall.
So in these respects I call this actium partly corporal and partly spiritual.
av p-acp d n2 pns11 vvb d n1 av j cc av j.
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Now confound not these two sorts of actions, the corporall and naturall signes, with the spirituall thing signified thereby:
Now confound not these two sorts of actions, the corporal and natural Signs, with the spiritual thing signified thereby:
av vvb xx d crd n2 pp-f n2, dt j cc j n2, p-acp dt j n1 vvd av:
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againe, confound not the mouth of the body with the mouth of the soule.
again, confound not the Mouth of the body with the Mouth of the soul.
av, vvb xx dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1.
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Thirdly, confound not the outward manner of receiuing by the hand of the bodie with the spirituall manner of receiuing by the hand of the soule.
Thirdly, confound not the outward manner of receiving by the hand of the body with the spiritual manner of receiving by the hand of the soul.
ord, vvb xx dt j n1 pp-f vvg p-acp dt n1 pp-f dt n1 p-acp dt j n1 pp-f vvg p-acp dt n1 pp-f dt n1.
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And so it shall be exceeding cleare to see, that each thing shall be present to the owne instrument;
And so it shall be exceeding clear to see, that each thing shall be present to the own Instrument;
cc av pn31 vmb vbi vvg j pc-acp vvi, cst d n1 vmb vbi j p-acp dt d n1;
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that is, the bodie of Christ which is the spirituall thing signified, shall be present to the spirituall mouth and hand:
that is, the body of christ which is the spiritual thing signified, shall be present to the spiritual Mouth and hand:
d vbz, dt n1 pp-f np1 r-crq vbz dt j n1 vvd, vmb vbi j p-acp dt j n1 cc n1:
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and the bread and wine which are the corporall signes, are present to the corporall mouth and hand.
and the bred and wine which Are the corporal Signs, Are present to the corporal Mouth and hand.
cc dt n1 cc n1 r-crq vbr dt j n2, vbr j p-acp dt j n1 cc n1.
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Then how is any obiect present? A corporall obiect is corporally present: and an inward obiect is inwardly present.
Then how is any Object present? A corporal Object is corporally present: and an inward Object is inwardly present.
av q-crq vbz d n1 j? dt j n1 vbz av-j j: cc dt j n1 vbz av-j j.
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Of what nature is the thing signified? It is of an heauenly natu•e. Then aske you how he is present;
Of what nature is the thing signified? It is of an heavenly natu•e. Then ask you how he is present;
pp-f r-crq n1 vbz dt n1 vvn? pn31 vbz pp-f dt j n1. av vvb pn22 c-crq pns31 vbz j;
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He i• spiritually and heauenly present to the soule, and the mouth of the soule, which is faith.
He i• spiritually and heavenly present to the soul, and the Mouth of the soul, which is faith.
pns31 n1 av-j cc j n1 p-acp dt n1, cc dt n1 pp-f dt n1, r-crq vbz n1.
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For it were a preposterous thing to make the thing signified present to thy bellie, or to the mouth or eye of thy bodie;
For it were a preposterous thing to make the thing signified present to thy belly, or to the Mouth or eye of thy body;
p-acp pn31 vbdr dt j n1 pc-acp vvi dt n1 vvd j p-acp po21 n1, cc p-acp dt n1 cc n1 pp-f po21 n1;
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for if that were so, it should not be spiritually present: because euery thing is present as it agreeth in it owne nature.
for if that were so, it should not be spiritually present: Because every thing is present as it agreeth in it own nature.
c-acp cs d vbdr av, pn31 vmd xx vbi av-j j: c-acp d n1 vbz j c-acp pn31 vvz p-acp pn31 d n1.
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Is it a bodily thing? it is bodily present: and if it b• a heauenly thing, it is spiritually present.
Is it a bodily thing? it is bodily present: and if it b• a heavenly thing, it is spiritually present.
vbz pn31 dt j n1? pn31 vbz j j: cc cs pn31 n1 dt j n1, pn31 vbz av-j j.
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So I thinke no man can doubt how the bodie of Christ is present:
So I think no man can doubt how the body of christ is present:
av pns11 vvb dx n1 vmb vvi c-crq dt n1 pp-f np1 vbz j:
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he is not •arnally present, but spiritually present to my soule, and to faith in my soule.
he is not •arnally present, but spiritually present to my soul, and to faith in my soul.
pns31 vbz xx av-j vvi, cc-acp av-j j p-acp po11 n1, cc p-acp n1 p-acp po11 n1.
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Thus far concerning the manner of his presence. Now the last part of our difference is this:
Thus Far Concerning the manner of his presence. Now the last part of our difference is this:
av av-j vvg dt n1 pp-f po31 n1. av dt ord n1 pp-f po12 n1 vbz d:
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we haue to consider to whom the words ought to be directed and pronounced: For we and the Papists differ in this last point;
we have to Consider to whom the words ought to be directed and pronounced: For we and the Papists differ in this last point;
pns12 vhb pc-acp vvi p-acp ro-crq dt n2 vmd pc-acp vbi vvn cc vvn: c-acp pns12 cc dt njp2 vvb p-acp d ord n1;
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we say that the words ought to be directed and pronounced vnto the people, to the faithfull communicants.
we say that the words ought to be directed and pronounced unto the people, to the faithful communicants.
pns12 vvb cst dt n2 vmd pc-acp vbi vvn cc vvn p-acp dt n1, p-acp dt j n2.
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They on the contrary say, that the words ought not to be directed nor pronounced to the people,
They on the contrary say, that the words ought not to be directed nor pronounced to the people,
pns32 p-acp dt n-jn vvb, cst dt n2 vmd xx pc-acp vbi vvn ccx vvn p-acp dt n1,
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but to the elements, and not to be clearely pronounced, but whispered on the elements;
but to the elements, and not to be clearly pronounced, but whispered on the elements;
cc-acp p-acp dt n2, cc xx pc-acp vbi av-j vvn, cc-acp vvd p-acp dt n2;
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So that if they be spoken to the people, or spoken openly, their charme auaileth not.
So that if they be spoken to the people, or spoken openly, their charm avails not.
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Now I say, that as this holy action is peruerted by them in all the rest,
Now I say, that as this holy actium is perverted by them in all the rest,
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so they peruert it in this point also, in speaking that to the dumbe elements which they should speake to the people of God:
so they pervert it in this point also, in speaking that to the dumb elements which they should speak to the people of God:
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For I shall proue it clearely by three arguments taken out of the Scriptures, that the words ought not to be spoken to the bread,
For I shall prove it clearly by three Arguments taken out of the Scriptures, that the words ought not to be spoken to the bred,
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but to the people of God.
but to the people of God.
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And first I say, the promises of mercie and grace ought to be directed and pronounced to them in whom the Lord performeth them and maketh them effectuall:
And First I say, the promises of mercy and grace ought to be directed and pronounced to them in whom the Lord Performeth them and makes them effectual:
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But so it is that the promises of mercie and grace are performed, and made effectuall not in bread and wine,
But so it is that the promises of mercy and grace Are performed, and made effectual not in bred and wine,
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but in faithfull men and women: Therefore these promises should be directed to faithfull men and women.
but in faithful men and women: Therefore these promises should be directed to faithful men and women.
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Now here is the promise of mercie and graces: This is my bodie which is broken for you :
Now Here is the promise of mercy and graces: This is my body which is broken for you:
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and this promise is made to no other thing but to the faithfull, and so to them onely it ought to be directed.
and this promise is made to no other thing but to the faithful, and so to them only it ought to be directed.
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Secondly, we haue to consider, that this Sacrament seales vp a couenant of grace and mercie.
Secondly, we have to Consider, that this Sacrament Seals up a Covenant of grace and mercy.
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Now with whom will God make his couenant of mercie and grace? will he make a couenant with a peece of bread or any dumbe element:
Now with whom will God make his Covenant of mercy and grace? will he make a Covenant with a piece of bred or any dumb element:
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There is no man will enter into couenant with his seruant, much lesse wil enter inter couenāt with a dumbe element.
There is no man will enter into Covenant with his servant, much less will enter inter Covenant with a dumb element.
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So in respect this Sacrament seales vp a couenant, this couenant of necessity must be made with a faithfull soule,
So in respect this Sacrament Seals up a Covenant, this Covenant of necessity must be made with a faithful soul,
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and in no wise with the dumbe element: and therefore these words cannot be directed to the elements.
and in no wise with the dumb element: and Therefore these words cannot be directed to the elements.
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Thirdly, looke to ye end wherefore this Sacrament was appointed.
Thirdly, look to you end Wherefore this Sacrament was appointed.
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Is it not to leade vs to Christ? Is it not to nourish my faith in Christ? Is it not to nourish me in a constant perswasion of the Lords mercy in Christ? Was this Sacrament appointed to make the elements Gods? No,
Is it not to lead us to christ? Is it not to nourish my faith in christ? Is it not to nourish me in a constant persuasion of the lords mercy in christ? Was this Sacrament appointed to make the elements God's? No,
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for if ye marke Gods purpose in this institution, ye shal find that Christ hath not ordained this institution to nobilitate the elements, to fauour & respect the elements which were Bread and Wine yesterday, to be Gods to day.
for if you mark God's purpose in this Institution, you shall find that christ hath not ordained this Institution to nobilitate the elements, to favour & respect the elements which were Bred and Wine yesterday, to be God's to day.
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We on the contrary say plainly, that the institution of Christ respecteth not the elements to alter their nature.
We on the contrary say plainly, that the Institution of christ respecteth not the elements to altar their nature.
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Indeed it is appointed to alter vs, to change vs, and to make vs more and more spirituall,
Indeed it is appointed to altar us, to change us, and to make us more and more spiritual,
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and to sanctifie the elements to our vse.
and to sanctify the elements to our use.
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But the speciall end is this, to make vs holy, and more and more •o grow vp in a sure faith in Christ,
But the special end is this, to make us holy, and more and more •o grow up in a sure faith in christ,
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& not to alter the elements nor to make them gods.
& not to altar the elements nor to make them God's.
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And therefore by all these three Arguments, it is euident that the words ought nor to be directed to the elements,
And Therefore by all these three Arguments, it is evident that the words ought nor to be directed to the elements,
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but to the people and faithfull communicants. Now to come to an end:
but to the people and faithful communicants. Now to come to an end:
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There is one thing without the which we cannot profit, let vs discourse neuer so long vpon the right vnderstanding of the Sacrament. There is one thing without the which we cannot profit, let us discourse never so long upon the right understanding of the Sacrament.
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Ye see now how all that is spoken concerning the Sacrament, is grounded and dependeth vpon faith.
You see now how all that is spoken Concerning the Sacrament, is grounded and dependeth upon faith.
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Let a man haue faith be it neuer so little, he shall get some hold of Christ,
Let a man have faith be it never so little, he shall get Some hold of christ,
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and some insight in the vnderstanding of this Sacrament:
and Some insight in the understanding of this Sacrament:
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but wanting faith, though a man endeuour himselfe to make the Sacraments neuer so sensible, it is not possible that he can get any hold of Christ, or any insight of him.
but wanting faith, though a man endeavour himself to make the Sacraments never so sensible, it is not possible that he can get any hold of christ, or any insight of him.
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For without faith we cannot be Christians: we can neither get a sight of God, nor feele God in Christ without faith.
For without faith we cannot be Christians: we can neither get a sighed of God, nor feel God in christ without faith.
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Faith is the onely thing that translateth our soules out of that death and damnation wherein we were conceiued and borne,
Faith is the only thing that Translate our Souls out of that death and damnation wherein we were conceived and born,
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and planteth life in vs. So the whole studie and endeuour of a Christian should tend to this;
and plants life in us So the Whole study and endeavour of a Christian should tend to this;
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To craue that the Lord in his mercie would illuminate his mind with the eye of faith,
To crave that the Lord in his mercy would illuminate his mind with the eye of faith,
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and that he would kindle in his heart a loue of faith, and worke in his heart a thirst and desire of the obiect of faith,
and that he would kindle in his heart a love of faith, and work in his heart a thirst and desire of the Object of faith,
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and more and more to thirst and hunger for the foode of faith that nourisheth vs to life eternall.
and more and more to thirst and hunger for the food of faith that Nourishes us to life Eternal.
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Without this faith (how-soeuer the naturall man vnderstanding naturally, would flatter himselfe) surely there is no blessednesse;
Without this faith (howsoever the natural man understanding naturally, would flatter himself) surely there is no blessedness;
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but all his life is more then terrible miserie.
but all his life is more then terrible misery.
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For whatsoeuer it be that flatters and pleaseth thee now, be it a thought or motion of the mind,
For whatsoever it be that flatters and Pleases thee now, be it a Thought or motion of the mind,
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or an action of the bodie that pleaseth thee now without faith, the same very motion, cogitation,
or an actium of the body that Pleases thee now without faith, the same very motion, cogitation,
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or action, shall torment thee hereafter. So without faith it is not possible to please God;
or actium, shall torment thee hereafter. So without faith it is not possible to please God;
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and whatsoeuer pleaseth not God, is done to torment thee. Therefore craue mercie for whatsoeuer motion, cogitation, or action, wherein thou hast offended God;
and whatsoever Pleases not God, is done to torment thee. Therefore crave mercy for whatsoever motion, cogitation, or actium, wherein thou hast offended God;
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or for the same God shall offend and torment thee. And to eschue the offence of God there is no meanes but by true faith;
or for the same God shall offend and torment thee. And to eschew the offence of God there is no means but by true faith;
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therefore the studie of a Christian should be to grow in faith. Now by hearing of the word thou gettest faith;
Therefore the study of a Christian should be to grow in faith. Now by hearing of the word thou gettest faith;
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and by receiuing this Sacrament thou obtainest the increase of faith; and hauing faith, the receiuing of the Sacrament shall be fruitfull:
and by receiving this Sacrament thou obtainest the increase of faith; and having faith, the receiving of the Sacrament shall be fruitful:
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but without faith thou eatest thine owne condemnation. Then the whole studie of a Christian is to get faith;
but without faith thou Eatest thine own condemnation. Then the Whole study of a Christian is to get faith;
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and this faith cannot be obtained with idlenesse, but by earnest prayer:
and this faith cannot be obtained with idleness, but by earnest prayer:
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therefore let euery one of vs fall downe, and craue earnestly this faith and the increase of it, whereby we may be worthie receiuers of this blessed Sacrament;
Therefore let every one of us fallen down, and crave earnestly this faith and the increase of it, whereby we may be worthy Receivers of this blessed Sacrament;
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and that for the righteous merits of Christ Iesus:
and that for the righteous merits of christ Iesus:
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To whom with the Father and the holy Spirit, be all honour, praise and glorie, both now and euer, Amen.
To whom with the Father and the holy Spirit, be all honour, praise and glory, both now and ever, Amen.
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THE SIXTH SERMON VPON THE 38. CHAP. OF the Prophecie of ISAIAH, preached in the presence of the Kings Maiestie. ISAIAH 38.
THE SIXTH SERMON UPON THE 38. CHAP. OF the Prophecy of ISAIAH, preached in the presence of the Kings Majesty. ISAIAH 38.
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1 About that time was Hezekiah sicke vnto the death, and the Prophet Isaiah the sonne of Amos came vnto him,
1 About that time was Hezekiah sick unto the death, and the Prophet Isaiah the son of Amos Come unto him,
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and said vnto him, Thus saith the Lord, Put thine house in an order, for thou shalt die, and not liue.
and said unto him, Thus Says the Lord, Put thine house in an order, for thou shalt die, and not live.
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2 And Hezekiah turned his face vnto the wall, and prayed to the Lord.
2 And Hezekiah turned his face unto the wall, and prayed to the Lord.
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3 And said, I beseech thee, Lord, remember now how I haue walked before thee in truth,
3 And said, I beseech thee, Lord, Remember now how I have walked before thee in truth,
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and with a perfect heart, and haue done that which is good in thy sight; and Hezekiah wept sore.
and with a perfect heart, and have done that which is good in thy sighed; and Hezekiah wept soar.
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IN these words which I haue presently read (welbeloued in Christ Iesus,) the heauie disease whereinto this godly King fell, is at length described,
IN these words which I have presently read (well-beloved in christ Iesus,) the heavy disease whereinto this godly King fell, is At length described,
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and the manner of his behauiour vnder this disease is well set downe.
and the manner of his behaviour under this disease is well Set down.
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It pleased the Lord to exercise this godly King with this heauie tentation amongst many moe.
It pleased the Lord to exercise this godly King with this heavy tentation among many more.
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And suppose it be true that diseases are common to all flesh, yet the manner how to behaue our selues vnder diseases, is not common.
And suppose it be true that diseases Are Common to all Flesh, yet the manner how to behave our selves under diseases, is not Common.
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Therefore let all flesh take heede to the seuerall parts of this historie, that they may learne so to behaue themselues in the day of their miserie, that taking vp this Kings behauiour, they may in the end obtaine his comfort.
Therefore let all Flesh take heed to the several parts of this history, that they may Learn so to behave themselves in the day of their misery, that taking up this Kings behaviour, they may in the end obtain his Comfort.
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In the beginning of this Chapter, the King is brought in lying vnder an heauie disease: In the beginning of this Chapter, the King is brought in lying under an heavy disease:
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the kinde and manner of this disease is concealed, although it may be gathered from the 21 verse of the Chap. and therefore I note it here.
the kind and manner of this disease is concealed, although it may be gathered from the 21 verse of the Chap. and Therefore I note it Here.
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Secondly, the time when he fell into this disease is also noted. Thirdly, the greatnesse and weight of this disease is likewise noted.
Secondly, the time when he fell into this disease is also noted. Thirdly, the greatness and weight of this disease is likewise noted.
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And last of all, the manner of the Kings behauiour vnder so terrible a disease is at length set downe. To returne to the first:
And last of all, the manner of the Kings behaviour under so terrible a disease is At length Set down. To return to the First:
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The kinde of the disease as may be gathered out of that verse, was a pestilentious byle:
The kind of the disease as may be gathered out of that verse, was a pestilentious boil:
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for the name which is giuen to the byle, is the same name which is giuen to the botch of Egypt, that same name which is expressed Exod. 9.9 a matterie kinde of byle breaking out into many heads;
for the name which is given to the boil, is the same name which is given to the botch of Egypt, that same name which is expressed Exod 9.9 a mattery kind of boil breaking out into many Heads;
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for so the nature of the word signifieth:
for so the nature of the word signifies:
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The most dangerous and deadly kinde of plague that was in the daies of that king.
The most dangerous and deadly kind of plague that was in the days of that King.
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In deed since as the world hath growne in wickednesse, so it hath brought foorth more dangerous kinds of botches then before:
In deed since as the world hath grown in wickedness, so it hath brought forth more dangerous Kinds of botches then before:
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the experience whereof this Towne hath had.
the experience whereof this Town hath had.
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For as man is ingenious to inuent new sinnes to prouoke God to wrath, the Lord being both iust and prudent, on the other part deuiseth new plagues to punish these new sinnes of men:
For as man is ingenious to invent new Sins to provoke God to wrath, the Lord being both just and prudent, on the other part devises new plagues to Punish these new Sins of men:
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for the store-house of the Lords iudgements can neuer be emptied.
for the storehouse of the lords Judgments can never be emptied.
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But surely it is a wonderfull matter that he should haue visited so godly a King with so terrible a both, in respect that this plague proceedeth commonly from his hote rage and wrath.
But surely it is a wonderful matter that he should have visited so godly a King with so terrible a both, in respect that this plague Proceedeth commonly from his hight rage and wrath.
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For from his wrath it takes these names ofttimes;
For from his wrath it Takes these names ofttimes;
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as when it is called the finger of the Lord, his feare by night, his flying arrow by day, and the deuouring plague.
as when it is called the finger of the Lord, his Fear by night, his flying arrow by day, and the devouring plague.
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Now I say the matter is wonderfull, that he louing this King so well, should so extremely haue plagued him in the sight of the whole world.
Now I say the matter is wonderful, that he loving this King so well, should so extremely have plagued him in the sighed of the Whole world.
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What should this teach vs? This visitation of the King teacheth vs two necessarie lessons.
What should this teach us? This Visitation of the King Teaches us two necessary Lessons.
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First it teacheth vs, not to measure the fauor and hatred of God by any externall thing on the earth:
First it Teaches us, not to measure the favour and hatred of God by any external thing on the earth:
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For if we looke to the visitation of God vpon his children, if we looke to the nature of the plague and affliction either in quantitie or qualitie,
For if we look to the Visitation of God upon his children, if we look to the nature of the plague and affliction either in quantity or quality,
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if we looke to the long continuance & diuturnity of the plague;
if we look to the long Continuance & diuturnity of the plague;
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in the iudgement of man and in the iudgement of him that is afflicted, sometime it shall come to passe that he shall thinke himselfe in a worse case then any of the reprobate.
in the judgement of man and in the judgement of him that is afflicted, sometime it shall come to pass that he shall think himself in a Worse case then any of the Reprobate.
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But howsoeuer it be so esteemed in the heart and iudgement of man, yet it is farre otherwise in the iudgement of God.
But howsoever it be so esteemed in the heart and judgement of man, yet it is Far otherwise in the judgement of God.
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For there lieth hid one thing in the heart of God concerning vs that are his children;
For there lies hid one thing in the heart of God Concerning us that Are his children;
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and an other thing concerning the Reprobate, in such sort, that suppose affliction be common to vs and them;
and an other thing Concerning the Reprobate, in such sort, that suppose affliction be Common to us and them;
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yet the cause from whence the affliction proceedeth, is not common, not the end whereunto it tendeth.
yet the cause from whence the affliction Proceedeth, is not Common, not the end whereunto it tendeth.
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For as to vs our affliction sloweth from the fauour, loue and mercy of God in Christ Iesus,
For as to us our affliction sloweth from the favour, love and mercy of God in christ Iesus,
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and tendeth to our great profite and commodity; to wit, that we being corrected here, should not perish hereafter with the wicked world.
and tendeth to our great profit and commodity; to wit, that we being corrected Here, should not perish hereafter with the wicked world.
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But as for the affliction of the reprobate, it floweth from the hote wrath and indignation of God vpon them, he as a righteous iudge beginning their punishment here which shall last for euer.
But as for the affliction of the Reprobate, it flows from the hight wrath and Indignation of God upon them, he as a righteous judge beginning their punishment Here which shall last for ever.
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So affliction that is vnto them a part of his iustice, vnto vs is a mercifull correction.
So affliction that is unto them a part of his Justice, unto us is a merciful correction.
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The Prophet Isaiah in his 27. chap. expresseth this matter so liuely, that I thinke there is no part of Scripture in the which there is greater comfort.
The Prophet Isaiah in his 27. chap. Expresses this matter so lively, that I think there is no part of Scripture in the which there is greater Comfort.
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In the 4. and 7. verses of that chapter he saith to the Church, I am not, saith he, in furie, I am not in rage ;
In the 4. and 7. Verses of that chapter he Says to the Church, I am not, Says he, in fury, I am not in rage;
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suppose I strike thee, yea suppose I beate thee, saith he, I strike not thee as I strike them that strike thee, I slay not thee as I them that slay thee:
suppose I strike thee, yea suppose I beat thee, Says he, I strike not thee as I strike them that strike thee, I slay not thee as I them that slay thee:
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for in correcting thee I purge thee from thine iniquity, in striking thee I remoue thy sins from thee,
for in correcting thee I purge thee from thine iniquity, in striking thee I remove thy Sins from thee,
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but I do not so with the rest.
but I do not so with the rest.
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Then the first lesson that ye haue to learne here is this, Measure not the fauour of God by any externall thing in the earth, Then the First Lesson that you have to Learn Here is this, Measure not the favour of God by any external thing in the earth,
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whether it be prosperity or aduersitie. whither it be Prosperity or adversity.
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The second thing that ye haue to learne here, is this, ye see Kings may haue the Plague.
The second thing that you have to Learn Here, is this, you see Kings may have the Plague.
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There is no Prince in the earth exempted from the iudgement of God, when he pleaseth to apply them.
There is no Prince in the earth exempted from the judgement of God, when he Pleases to apply them.
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Thus farre for the name of the disease.
Thus Far for the name of the disease.
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The second thing that is noted here, is the time when the King fell into this disease:
The second thing that is noted Here, is the time when the King fell into this disease:
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there is no certaine time set downe here; but the time specified is relatiue to the last history: there is no certain time Set down Here; but the time specified is relative to the last history:
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It is relatiue to that time when the King of Ashur took armes against him, which was the 13. yere of his reigne.
It is relative to that time when the King of Ashur took arms against him, which was the 13. year of his Reign.
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So it was the 14. yeare of his reigne that he fell into th•s disease: for this godly King reigned 29. yeares;
So it was the 14. year of his Reign that he fell into th•s disease: for this godly King reigned 29. Years;
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15. of them were giuen him after his disease:
15. of them were given him After his disease:
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In the 14. yeare of his reigne the warres beganne, and this time is relatiue to that history;
In the 14. year of his Reign the wars began, and this time is relative to that history;
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so it must be in the 14. of his reigne that he fell into that disease,
so it must be in the 14. of his Reign that he fell into that disease,
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whether the disease was after the siege, or during the same the iudgement of the learned differs:
whither the disease was After the siege, or during the same the judgement of the learned differs:
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although in 2. Chron. 32. chap. it appeareth that he fell into this disease after the siege and time of his deliuery.
although in 2. Chronicles 32. chap. it appears that he fell into this disease After the siege and time of his delivery.
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For we reade in that history, that the King in the meane time of this siege, was building vp the ruinous walles, was stopping the conduites of the waters, was sending messengers to Isaiah, and was resorting to the Temple.
For we read in that history, that the King in the mean time of this siege, was building up the ruinous walls, was stopping the conduits of the waters, was sending messengers to Isaiah, and was resorting to the Temple.
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These were all arguments of a wholesome and well disposed King, and there is no argument of infirmity here So it appeareth, that it was after the siege that he fell into this disease.
These were all Arguments of a wholesome and well disposed King, and there is no argument of infirmity Here So it appears, that it was After the siege that he fell into this disease.
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Now take heede where my note riseth; he is scarsly freed from the fearefull warres, when he falleth into a terrible plague. Now take heed where my note Riseth; he is scarcely freed from the fearful wars, when he falls into a terrible plague.
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We see then, that the estate of the godliest and best Princes, is to be subiect to continuall tentation, griefe and vexation, We see then, that the estate of the Godliest and best Princes, is to be Subject to continual tentation, grief and vexation,
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so that the issue of one trouble is the beginning of another. So it pleaseth the Lord to exercise them.so that the issue of one trouble is the beginning of Another. So it Pleases the Lord to exercise them.
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And to what end I pray you? To the end that this life, with the pleasures and glorie of it, may become bitter to their taste;
And to what end I pray you? To the end that this life, with the pleasures and glory of it, may become bitter to their taste;
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and so they may be moued to seeke for a better. And this lesson appertaineth to all Christians:
and so they may be moved to seek for a better. And this Lesson appertaineth to all Christians:
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for if thou be a Christian, thou must looke for trouble, of necessity thou must take vp thy daily crosse and follow Christ.
for if thou be a Christian, thou must look for trouble, of necessity thou must take up thy daily cross and follow christ.
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As for the fed carcasses of this world, the Lord in his righteous iudgement hath appointed them for slaughter.
As for the fed carcases of this world, the Lord in his righteous judgement hath appointed them for slaughter.
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But if thou be one of them whom he hath not appointed for slaughter, thou must be subiect to a continuall exercise, either in soule or in body, in familie or fame, one way or other, thou must be subiect to a continuall exercise.
But if thou be one of them whom he hath not appointed for slaughter, thou must be Subject to a continual exercise, either in soul or in body, in family or fame, one Way or other, thou must be Subject to a continual exercise.
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For there is no way to pierce the clouds, but by a continuall tribulation.
For there is no Way to pierce the Clouds, but by a continual tribulation.
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And seeing it is so, it becommeth vs not to haue our hearts here gruntling vpon this earth;
And seeing it is so, it becomes us not to have our hearts Here gruntling upon this earth;
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but it becometh vs to haue our hearts hoissed and our minds lifted vp to the heauens where our Maister reigneth in glorie,
but it Becometh us to have our hearts hoissed and our minds lifted up to the heavens where our Master Reigneth in glory,
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and to vse the things of this world as they may best further vs to the next world:
and to use the things of this world as they may best further us to the next world:
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or otherwise, terrible is the iudgement and incommoditie that the things of this world shall bring vpon vs. Thus farre concerning the time.
or otherwise, terrible is the judgement and incommodity that the things of this world shall bring upon us Thus Far Concerning the time.
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As to the greatnesse of the disease, I find it noted in the verses which I haue read by sundrie things:
As to the greatness of the disease, I find it noted in the Verses which I have read by sundry things:
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First, the Prophet sheweth the greatnesse of the disease, whereas he saith, he was sicke euen to ye death.
First, the Prophet shows the greatness of the disease, whereas he Says, he was sick even to you death.
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Secondly, the greatnes of his disease is aggrauated, while as the Prophet getteth command in the name of the Lord to assure him of death.
Secondly, the greatness of his disease is aggravated, while as the Prophet gets command in the name of the Lord to assure him of death.
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And thirdly, the byle it selfe which broke out, was deadly, and sheweth also the weight of the disease.
And Thirdly, the boil it self which broke out, was deadly, and shows also the weight of the disease.
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Now in this extremitie the Prophet visiteth him, and in the name of the Lord enioyneth him two things:
Now in this extremity the Prophet Visiteth him, and in the name of the Lord enjoineth him two things:
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first, to take order with his house:
First, to take order with his house:
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next, to prepare him for death, and to pull his heart the more from all present things and all earthly comfort, assureth him of death shortly:
next, to prepare him for death, and to pull his heart the more from all present things and all earthly Comfort, assureth him of death shortly:
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and for his further assurance, he doubleth the word, saying, Thou shalt die, and not liue.
and for his further assurance, he doubles the word, saying, Thou shalt die, and not live.
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(26) sermon (DIV1)
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It is so hard a thing to haue the hearts of Kings pulled from their wealth, and from their glorie.
It is so hard a thing to have the hearts of Kings pulled from their wealth, and from their glory.
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(26) sermon (DIV1)
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The Prophet in visiting of the King, learneth vs a point of dutie towards our diseased brethren, a point wherunto we are bound by nature, by charitie,
The Prophet in visiting of the King, learneth us a point of duty towards our diseased brothers, a point whereunto we Are bound by nature, by charity,
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and by all sorts of lawes;
and by all sorts of laws;
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(26) sermon (DIV1)
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but chiefly we who haue the care of soules, and represent Esay in our office, at this time chiefly we are bound to visite our brethren;
but chiefly we who have the care of Souls, and represent Isaiah in our office, At this time chiefly we Are bound to visit our brothers;
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(26) sermon (DIV1)
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for at such times the Diuell is most busie, the bodies of men are abstracted from the hearing of the preached word,
for At such times the devil is most busy, the bodies of men Are abstracted from the hearing of the preached word,
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and old sinnes begin to reuiue and returne to their memories, and therefore at that time there is great need of comfort.
and old Sins begin to revive and return to their memories, and Therefore At that time there is great need of Comfort.
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(26) sermon (DIV1)
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We are also informed here by the Prophet how to propound our comfort, lest we spend our time in idle and vnprofitable talke, as worldly men do:
We Are also informed Here by the Prophet how to propound our Comfort, lest we spend our time in idle and unprofitable talk, as worldly men do:
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(26) sermon (DIV1)
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To wit, first of all that we bid the patient take order with his house, that is, make his testament,
To wit, First of all that we bid the patient take order with his house, that is, make his Testament,
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and lay aside the worldly part, that so his heart may be readie to go when the Lord calleth on his soule.
and lay aside the worldly part, that so his heart may be ready to go when the Lord calls on his soul.
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The most part of the world are so negligent in this point of dutie, that there are very few that haue their heart free when the Lord knocketh:
The most part of the world Are so negligent in this point of duty, that there Are very few that have their heart free when the Lord knocketh:
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but they are compelled to leaue their heart behind them where their treasure is, or where they loue best,
but they Are compelled to leave their heart behind them where their treasure is, or where they love best,
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and that because they set themselues here as in a permanent Citie. And in their life time they will not so much as once thinke of death,
and that Because they Set themselves Here as in a permanent city. And in their life time they will not so much as once think of death,
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but dreame to themselues length of dayes: and which I wonder most of;
but dream to themselves length of days: and which I wonder most of;
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there is not a man about them that will do so much as once to put them in mind of death,
there is not a man about them that will do so much as once to put them in mind of death,
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yea not when the Lord beginneth to strike; but some say, it will trouble him and make him heauie;
yea not when the Lord begins to strike; but Some say, it will trouble him and make him heavy;
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others come in and say, they would do it, but they cannot for teares and sorrow:
Others come in and say, they would do it, but they cannot for tears and sorrow:
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(26) sermon (DIV1)
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The Doctor saith, Nature is strong enough, be of good comfort.
The Doctor Says, Nature is strong enough, be of good Comfort.
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So that if the Pastor leaue this point of dutie, there is not a friend almost that beginneth to admonish a man vntill his outward senses begin to leaue him.
So that if the Pastor leave this point of duty, there is not a friend almost that begins to admonish a man until his outward Senses begin to leave him.
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(26) sermon (DIV1)
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Now as it becometh the Pastor to propound this, so it becometh the Patient to obey it:
Now as it Becometh the Pastor to propound this, so it Becometh the Patient to obey it:
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(26) sermon (DIV1)
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for this command is not giuen by man, but by God. For Esay giueth it in the Name of God:
for this command is not given by man, but by God. For Isaiah gives it in the Name of God:
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and it is not onely giuen to Kings, but it reacheth to all masters of families whosoeuer:
and it is not only given to Kings, but it reaches to all Masters of families whosoever:
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for the Lord hath willed them to haue a care of their families, not onely in their life time,
for the Lord hath willed them to have a care of their families, not only in their life time,
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but in their death also, that by this meanes all occasion of quarrels and debates might be cut off after their death.
but in their death also, that by this means all occasion of quarrels and debates might be Cut off After their death.
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The Patriarches, the godly Kings, they haue left their example registred concerning this point; so that I will not insist at this present further in it.
The Patriarchs, the godly Kings, they have left their Exampl registered Concerning this point; so that I will not insist At this present further in it.
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Now the worldly part being set aside, and the conscience put at rest, the soule is prepared to heare of death:
Now the worldly part being Set aside, and the conscience put At rest, the soul is prepared to hear of death:
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(26) sermon (DIV1)
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and so the Prophet cometh in the second place with the denunciation of death.
and so the Prophet comes in the second place with the denunciation of death.
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Indeed Esay in his denunciation appeareth to be very strict, but how strict soeuer he was, he hath his warrant:
Indeed Isaiah in his denunciation appears to be very strict, but how strict soever he was, he hath his warrant:
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We haue not the like warrant, therefore we ought not to vse the like strictnesse toward the Patient.
We have not the like warrant, Therefore we ought not to use the like strictness towards the Patient.
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(26) sermon (DIV1)
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Alwaies generally we ought to exhort him to vnbu•den his conscience, to disburden his soule,
Always generally we ought to exhort him to vnbu•den his conscience, to disburden his soul,
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(26) sermon (DIV1)
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and to make 〈 … 〉 whensoeuer it shall please the Lord to call 〈 … 〉 the chiefe points of our visitation stande•h 〈 … 〉 two:
and to make 〈 … 〉 whensoever it shall please the Lord to call 〈 … 〉 the chief points of our Visitation stande•h 〈 … 〉 two:
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(26) sermon (DIV1)
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first, to bid the Patient lay aside the 〈 … 〉: and next, to prepare for the heauenly part.
First, to bid the Patient lay aside the 〈 … 〉: and next, to prepare for the heavenly part.
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Yet ere I leaue the denunciation, the•e •ppeareth in the denunciation three faults to concu••• ▪ First it seemeth that the Prophet in his denunciation 〈 ◊ 〉 ouer rigorous against so godly a King,
Yet ere I leave the denunciation, the•e •ppeareth in the denunciation three Faults to concu••• ▪ First it seems that the Prophet in his denunciation 〈 ◊ 〉 over rigorous against so godly a King,
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and handl•• •he King ouer extremely in this heauie disease: for he cu•• from him at the first, all hope of this present life.
and handl•• •he King over extremely in this heavy disease: for he cu•• from him At the First, all hope of this present life.
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He doth farre otherwise then our Doctors of medicine;
He does Far otherwise then our Doctors of medicine;
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for if they see any certaine signe of death, they will not shew it to the Patient himselfe,
for if they see any certain Signen of death, they will not show it to the Patient himself,
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but to some of his friends: he on the contrarie denounceth death to himselfe, constantly affirming that he shall die.
but to Some of his Friends: he on the contrary Denounceth death to himself, constantly affirming that he shall die.
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Now this appeareth to be very hard:
Now this appears to be very hard:
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But I answer, if this denunciation had bene vsed against an Ethnick or a licentious liuer, indeed it had bene an hard denunciation.
But I answer, if this denunciation had be used against an Ethnic or a licentious liver, indeed it had be an hard denunciation.
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For as to an Ethnick who hath his hope onely in the earth, it is not possible that he can make his hope to mount aboue the earth,
For as to an Ethnic who hath his hope only in the earth, it is not possible that he can make his hope to mount above the earth,
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so that he thinketh when he is gone, all is gone to him.
so that he Thinketh when he is gone, all is gone to him.
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Secondly, this denunciation would appeare hard and extreame to them that liue according to the flesh;
Secondly, this denunciation would appear hard and extreme to them that live according to the Flesh;
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for ô how bitter is death, saith Salomon, to them that liue according to the flesh!
for o how bitter is death, Says Solomon, to them that live according to the Flesh!
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And I pray you what is the cause that death is so bitter vnto them? Because in the agonie of death they feele another thing then this violent separation of the soule from the bodie:
And I pray you what is the cause that death is so bitter unto them? Because in the agony of death they feel Another thing then this violent separation of the soul from the body:
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for beside this, they feele a conscience of iniquitie gnawing them:
for beside this, they feel a conscience of iniquity gnawing them:
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they feele also the heauie wrath of God kindled against their sinne and iniquitie, and the sense of this wrath striketh such a horrour in their soules, that at the very memorie of death they tremble.
they feel also the heavy wrath of God kindled against their sin and iniquity, and the sense of this wrath striketh such a horror in their Souls, that At the very memory of death they tremble.
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Therefore I say to such kind of persons as those, this would haue bene a hard kind of threatning:
Therefore I say to such kind of Persons as those, this would have be a hard kind of threatening:
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But vnto Christians, and namely to such a godly King as this was, it was no hard language.
But unto Christians, and namely to such a godly King as this was, it was no hard language.
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For as to vs that we Christians, we must not looke on death as she is in her owne nature:
For as to us that we Christians, we must not look on death as she is in her own nature:
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But we must looke vpon her as she is made to vs, by the benefite and mercie in Christ Iesus.
But we must look upon her as she is made to us, by the benefit and mercy in christ Iesus.
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And looking on death this way, is not death spoiled of her sting, is she not sanctified to vs in the death of Christ,
And looking on death this Way, is not death spoiled of her sting, is she not sanctified to us in the death of christ,
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and is she not made to vs an entrie to euerlasting felicitie, is she not a returning from our banishment,
and is she not made to us an entry to everlasting felicity, is she not a returning from our banishment,
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and passing to our euerlasting heauen? So looking on death not in the owne nature,
and passing to our everlasting heaven? So looking on death not in the own nature,
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but as she is made to vs in Christ, at the voice of death we ought to lift vp our eyes and be glad, that the redemption of our soule is so neare;
but as she is made to us in christ, At the voice of death we ought to lift up our eyes and be glad, that the redemption of our soul is so near;
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when the separation shal be made, & the Lord shall call on vs, we ought to reioyce, seeing he hath made death to vs, a further step to ioy,
when the separation shall be made, & the Lord shall call on us, we ought to rejoice, seeing he hath made death to us, a further step to joy,
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and a meanes of a stricter coniunction. But it is not possible that words can make men prepare them for death.
and a means of a Stricter conjunction. But it is not possible that words can make men prepare them for death.
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The readiest way to eschue the horror of death is to thinke vpon death, and yet notwithstanding of all the great spectacles that we see dayly, we are neuer an haire moued.
The Readiest Way to eschew the horror of death is to think upon death, and yet notwithstanding of all the great spectacles that we see daily, we Are never an hair moved.
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Alwaies the readiest way, as I haue said, is, to take vp such a life presently as may best agree with that life which we aspire vnto.
Always the Readiest Way, as I have said, is, to take up such a life presently as may best agree with that life which we aspire unto.
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Thou must take vp a new course, thou must conforme thy life here with the life to come, that an harmonie being betwixt the two liues, death may be to thee an entry to that euerlasting ioy.
Thou must take up a new course, thou must conform thy life Here with the life to come, that an harmony being betwixt the two lives, death may be to thee an entry to that everlasting joy.
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Thou must bid all thy foule affections good night, for thou and they cannot come both to heauen:
Thou must bid all thy foul affections good night, for thou and they cannot come both to heaven:
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Thou must bid sinne whereunto thou art a slaue and an ordinarie seruant, farewell;
Thou must bid sin whereunto thou art a slave and an ordinary servant, farewell;
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for except thou be this way altered, thou must not thinke that death shall be to thee a passage to heauen.
for except thou be this Way altered, thou must not think that death shall be to thee a passage to heaven.
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Then learne ye that would haue death pleasant, so to rule and square this life, that it may agree in some measure with the life to come.
Then Learn you that would have death pleasant, so to Rule and square this life, that it may agree in Some measure with the life to come.
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The second omission that appeareth in this denunciation is this, •t seemeth to be superfluous: The second omission that appears in this denunciation is this, •t seems to be superfluous:
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for why? the kind of plague assured him of his death, the Physicions assured him, the weakenesse of his owne nature assured him that he should die.
for why? the kind of plague assured him of his death, the Physicians assured him, the weakness of his own nature assured him that he should die.
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So the denunciation seemeth to be superfluous;
So the denunciation seems to be superfluous;
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but it is not superfluous in deed, if we shal examine our owne nature, how loath all men are to die;
but it is not superfluous in deed, if we shall examine our own nature, how loath all men Are to die;
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for we know by experience, that there are some who wil scarcely take death to them, euen at the last gaspe;
for we know by experience, that there Are Some who will scarcely take death to them, even At the last gasp;
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and what loue we haue to this life, it is knowne to all men.
and what love we have to this life, it is known to all men.
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Therefore the Prophet so strictly denounced death, that by this strict denunciation, the King may be moued to lift his hope aboue nature and all naturall meanes,
Therefore the Prophet so strictly denounced death, that by this strict denunciation, the King may be moved to lift his hope above nature and all natural means,
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and of God onely to seeke support where nature had denyed him:
and of God only to seek support where nature had denied him:
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And so the denunciation is not superfluous, it is the ready way to make him runne vnto the right way.
And so the denunciation is not superfluous, it is the ready Way to make him run unto the right Way.
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Now the last omission that appeareth in this denunciation is this.
Now the last omission that appears in this denunciation is this.
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The Lord seemeth by his Prophet to dissemble, for is not this an high dissimulation, to say that he shall die,
The Lord seems by his Prophet to dissemble, for is not this an high dissimulation, to say that he shall die,
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and yet notwithstanding to meane the contrary? So there appeareth a great dissimulation on Gods part denounced by his Prophet, that he should die instantly:
and yet notwithstanding to mean the contrary? So there appears a great dissimulation on God's part denounced by his Prophet, that he should die instantly:
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and yet he was of minde that he should liue fifteene yeares after this.
and yet he was of mind that he should live fifteene Years After this.
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To answer vnto this, this generall must be layed downe for a ground, that Vnto all the threatnings and promises of God there is a condition annexed, which condition is either secretly inclosed in the promise or threatning,
To answer unto this, this general must be laid down for a ground, that Unto all the threatenings and promises of God there is a condition annexed, which condition is either secretly enclosed in the promise or threatening,
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or else it is openly expressed. That this is true, see Ezechiel the 18.1. and Dan, 4.27, this condition hath place.or Else it is openly expressed. That this is true, see Ezechiel the 18.1. and Dan, 4.27, this condition hath place.
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Then this being the nature of the threatnings of God, this terrible denunciation how terrible soeuer it appeare,
Then this being the nature of the threatenings of God, this terrible denunciation how terrible soever it appear,
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yet it hath a condition in it, to wit, Except he repent, except he seeke me,
yet it hath a condition in it, to wit, Except he Repent, except he seek me,
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and make his recourse to me by prayer. and make his recourse to me by prayer.
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For out of question, the Lord was of minde to punish Nini•e, except they had preuented him by repentance.
For out of question, the Lord was of mind to Punish Nini•e, except they had prevented him by Repentance.
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So I say, all the promises and threatnings of God haue a condition annexed, which is either openly expressed, or couertly to be vnderstood.
So I say, all the promises and threatenings of God have a condition annexed, which is either openly expressed, or covertly to be understood.
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And therefore the denunciation hath a secret condition, and this condition made the King to liue:
And Therefore the denunciation hath a secret condition, and this condition made the King to live:
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for suppose it be simply propounded, yet it is not to bring him to despaire,
for suppose it be simply propounded, yet it is not to bring him to despair,
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but onely to make him the more instant to s•eke grace & health at the hands of the liuing God.
but only to make him the more instant to s•eke grace & health At the hands of the living God.
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Now haue I touched the greatnesse, the time, and the kind of the disease. Let vs make our profite thereof;
Now have I touched the greatness, the time, and the kind of the disease. Let us make our profit thereof;
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for it is necessary that this doctrine be applyed to our times.
for it is necessary that this Doctrine be applied to our times.
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Then I say, praised be the liuing God, our King is not diseased, but surely his country is heauily diseased;
Then I say, praised be the living God, our King is not diseased, but surely his country is heavily diseased;
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for so long as Papists & Papistry remaine in it, so long as these pestilent men remaine in it,
for so long as Papists & Papistry remain in it, so long as these pestilent men remain in it,
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and so long as these floods of iniquity which flowes from the great men, remaine, there is an heauie iudgement hanging ouer this Country.
and so long as these floods of iniquity which flows from the great men, remain, there is an heavy judgement hanging over this Country.
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And in my conscience, I cannot but look for a heauy iudgement vntill these things be remoued.
And in my conscience, I cannot but look for a heavy judgement until these things be removed.
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There is no great man, but whatsoeuer liketh him, he thinketh it lawfull:
There is no great man, but whatsoever liketh him, he Thinketh it lawful:
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And not onely is this in this part of the land, but in all other parts of this Nation grosse iniquities are committed;
And not only is this in this part of the land, but in all other parts of this nation gross iniquities Are committed;
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and the Church is made a prey to all men, there is such disdaine and contempt of the word in the whole estate.
and the Church is made a prey to all men, there is such disdain and contempt of the word in the Whole estate.
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Except these things be purged, I cannot looke but the Lord shall raise some if it were out of the furthest Indies to plague this land.
Except these things be purged, I cannot look but the Lord shall raise Some if it were out of the furthest Indies to plague this land.
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Albeit I doubt not but the liberty of the Church here, and the sobs and sighes of the godly here, haue delayed the iudgement from the whole land:
Albeit I doubt not but the liberty of the Church Here, and the sobs and sighs of the godly Here, have delayed the judgement from the Whole land:
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yea, I am assured of it, and therefore I pray God that he may so worke in your heart (Sir) by grace, yt ye may put to your hand to purge your part of the Ile.
yea, I am assured of it, and Therefore I pray God that he may so work in your heart (Sir) by grace, that you may put to your hand to purge your part of thee I'll.
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The Lord of his mercy establish your heart by grace, that for no mans pleasure ye communicate with other mens sinnes. Three maner of wayes we are said to communicate with other mens sinnes.
The Lord of his mercy establish your heart by grace, that for no men pleasure you communicate with other men's Sins. Three manner of ways we Are said to communicate with other men's Sins.
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First, when both with heart and hand we do one thing with them. Secondly, when we consent with our heart only.
First, when both with heart and hand we do one thing with them. Secondly, when we consent with our heart only.
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Thirdly, when we ouersee where we should reproue, and forbeare where we should punish And in this way Magistrates are onely guilty. Thus farre for the application.
Thirdly, when we oversee where we should reprove, and forbear where we should Punish And in this Way Magistrates Are only guilty. Thus Far for the application.
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Now I go forward to my text.
Now I go forward to my text.
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The last thing that we haue to speake of, is the manner of the Kings behauiour vnder so terrible a disease;
The last thing that we have to speak of, is the manner of the Kings behaviour under so terrible a disease;
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we haue in the second three verses, his behauiour liuely expressed. As to his behauiour, I speake onely of it as the text speaketh; we have in the second three Verses, his behaviour lively expressed. As to his behaviour, I speak only of it as the text speaks;
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I doubt not but he reasoned otherwise, and gaue other answers to Isaiah: But I content me with that which the text saith.
I doubt not but he reasoned otherwise, and gave other answers to Isaiah: But I content me with that which the text Says.
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Then in his behauiour we see, he retyreth himselfe, first to God by prayer, and to testifie that he prayeth •rom his heart, it is said that he weeped bitterly.
Then in his behaviour we see, he retireth himself, First to God by prayer, and to testify that he Prayeth •rom his heart, it is said that he Wept bitterly.
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Surely this is an euident argument that his prayer flowed from his heart, & was indited by the right Spirit;
Surely this is an evident argument that his prayer flowed from his heart, & was Indited by the right Spirit;
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for if God leaue vs to our owne natural spirit, we neither know what to pray, nor how to pray:
for if God leave us to our own natural Spirit, we neither know what to pray, nor how to pray:
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But as it is said, Rom. 8.26. it is the Spirit of God that inditeth our prayer, that raiseth these sighes and these sobbes, that maketh our heart to melt in those teares that are pleasing to him.
But as it is said, Rom. 8.26. it is the Spirit of God that inditeth our prayer, that Raiseth these sighs and these sobs, that makes our heart to melt in those tears that Are pleasing to him.
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So it appeareth here by the earnestnesse of his prayer, that it flowed from the right fountaine,
So it appears Here by the earnestness of his prayer, that it flowed from the right fountain,
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and therefore it can not be but pleasing to God. This prayer and manner of his behauiour, assureth vs of two things;
and Therefore it can not be but pleasing to God. This prayer and manner of his behaviour, assureth us of two things;
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first, it makes vs certaine of his faith; Secondly, of his repentance: I say, it makes vs certaine of his faith.
First, it makes us certain of his faith; Secondly, of his Repentance: I say, it makes us certain of his faith.
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For how is it possible that I can craue any thing at the hands of him in whom I trust not? Or how can we call vppon him (saith the Apostle) in whom we belieue not? Then Prayer to God is an euident argument, that we trust in God.
For how is it possible that I can crave any thing At the hands of him in whom I trust not? Or how can we call upon him (Says the Apostle) in whom we believe not? Then Prayer to God is an evident argument, that we trust in God.
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So I say, it is an argument of his faith, and where faith is, of necessity repentance must be;
So I say, it is an argument of his faith, and where faith is, of necessity Repentance must be;
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for these two companions, Faith and Repentance, are inseparable.
for these two Sodales, Faith and Repentance, Are inseparable.
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As Peter testifieth in the Actes, 15. chap. For so farre as the heart is purged,
As Peter Testifieth in the Acts, 15. chap. For so Far as the heart is purged,
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so farre is the life renewed: so faith, and newnesse of life going together, faith and repentance must also go together.
so Far is the life renewed: so faith, and newness of life going together, faith and Repentance must also go together.
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Then his prayer testifieth his faith, his faith testifieth his repentance, his repentance testifieth of the secret condition inclosed in the threatning;
Then his prayer Testifieth his faith, his faith Testifieth his Repentance, his Repentance Testifieth of the secret condition enclosed in the threatening;
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and the condition being fulfilled, the threatning can not strike.
and the condition being fulfilled, the threatening can not strike.
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So by this deduction it may appeare, that suppose the Prophet denounced very strictly, yet vnder the denunciation there was a condition, which condition taketh effect in the King. Thus far concerning his behauiour.
So by this deduction it may appear, that suppose the Prophet denounced very strictly, yet under the denunciation there was a condition, which condition Takes Effect in the King. Thus Far Concerning his behaviour.
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Now as to his gesture, I shall be short in it:
Now as to his gesture, I shall be short in it:
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It is said that he turned him to the wall, he did this out of question for two respects. It is said that he turned him to the wall, he did this out of question for two respects.
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First, that he might weepe the more bitterly: for it is said, that he powred forth his soule in teares.
First, that he might weep the more bitterly: for it is said, that he poured forth his soul in tears.
ord, cst pns31 vmd vvi dt av-dc av-j: p-acp pn31 vbz vvn, cst pns31 vvd av po31 n1 p-acp n2.
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And so he desired not that he should be seene.
And so he desired not that he should be seen.
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Secondly, he turned him to the wall, to the end that his eyes should not carry his minde from God.
Secondly, he turned him to the wall, to the end that his eyes should not carry his mind from God.
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For we know easily, that when any of vs is making our prayer in any publike place, there is no obiect that falleth before our senses,
For we know Easily, that when any of us is making our prayer in any public place, there is no Object that falls before our Senses,
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but it will draw vs from that communing which we haue with God.
but it will draw us from that communing which we have with God.
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So it is necessarie for them yt would pray earnestly, to withdraw them vnto a secret place, according as our maister commanded his Disciples to enter into their secret chamber. Thus farre for his gesture.
So it is necessary for them that would pray earnestly, to withdraw them unto a secret place, according as our master commanded his Disciples to enter into their secret chamber. Thus Far for his gesture.
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As to the words of the prayer, they are set downe in the third vers•: As to the words of the prayer, they Are Set down in the third vers•:
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in his prayer he suppresseth his petition (for his petition is the prorogation of his dayes;) according to the custome of the godly men of old, as Daniel 9.4.
in his prayer he suppresses his petition (for his petition is the prorogation of his days;) according to the custom of the godly men of old, as daniel 9.4.
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And in place of the petition he setteth downe the reason why his petition should be heard.
And in place of the petition he sets down the reason why his petition should be herd.
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As to the reasons, they are three in number. The first is, Remember Lord, that I haue walked in thy truth.
As to the Reasons, they Are three in number. The First is, remember Lord, that I have walked in thy truth.
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Secondly, I haue walked with an vpright heart. Thirdly, I haue done that which is good in thy sight.
Secondly, I have walked with an upright heart. Thirdly, I have done that which is good in thy sighed.
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In all these three it would appeare, that he is boasting of his owne merits: for the words appeare to be full of ostentation and pride.
In all these three it would appear, that he is boasting of his own merits: for the words appear to be full of ostentation and pride.
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But to answer to this, the Lord measureth not ostentation and pride by words, but by the heart from whence the words proceede:
But to answer to this, the Lord measureth not ostentation and pride by words, but by the heart from whence the words proceed:
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A broken, a contrite and humble heart, is euer acceptable to him, vse what forme of words you will.
A broken, a contrite and humble heart, is ever acceptable to him, use what Form of words you will.
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And a proud hea•t is euer displeasing to him, vse what forme of words it will.
And a proud hea•t is ever displeasing to him, use what Form of words it will.
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Now what is he doing here? he is not making a vaunt or bragging of his works onely;
Now what is he doing Here? he is not making a vaunt or bragging of his works only;
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he is shewing to God, yt howsoeuer his plague was great, yet he had a good conscience, the testimonie whereof vpheld him:
he is showing to God, that howsoever his plague was great, yet he had a good conscience, the testimony whereof upheld him:
pns31 vbz vvg p-acp np1, pn31 c-acp po31 n1 vbds j, av pns31 vhd dt j n1, dt n1 c-crq vvd pno31:
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In such sort, that suppose all outward things said that God was angry at him, yet he could not be perswaded in his conscience but he was his friend.
In such sort, that suppose all outward things said that God was angry At him, yet he could not be persuaded in his conscience but he was his friend.
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And therefore in his whole prayer he reasoneth as though he would say after this manner:
And Therefore in his Whole prayer he reasoneth as though he would say After this manner:
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Lord, thou knowest that the prophane men of this countrie will thinke it an extreme curse that I shall die without children,
Lord, thou Knowest that the profane men of this country will think it an extreme curse that I shall die without children,
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and by this they will esteeme the deedes to be accu•sed which I haue done before:
and by this they will esteem the Deeds to be accu•sed which I have done before:
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they will curse and damne the religion that I haue reformed, and the order of thy house which I haue begun.
they will curse and damn the Religion that I have reformed, and the order of thy house which I have begun.
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And yet notwithstanding I am assured in my conscience, that I haue the warrant of thy Law in all that I haue done:
And yet notwithstanding I am assured in my conscience, that I have the warrant of thy Law in all that I have done:
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For I sought not my selfe, but thee onely; therefore (Lord) deliuer me. So this kind of reasoning commeth neither of ostentation nor of pride.
For I sought not my self, but thee only; Therefore (Lord) deliver me. So this kind of reasoning comes neither of ostentation nor of pride.
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Now as to my selfe (would he say,) when I examine my doings, I find my conscience so pure, that in all my proceedings I had a good warrant;
Now as to my self (would he say,) when I examine my doings, I find my conscience so pure, that in all my proceedings I had a good warrant;
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and in all my doings I sought not mine owne particular, but thy glorie:
and in all my doings I sought not mine own particular, but thy glory:
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And therefore Lo•d remember me, & take not my life from me, that I be not a stumbling blocke to the weake ones,
And Therefore Lo•d Remember me, & take not my life from me, that I be not a stumbling block to the weak ones,
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and a reioycing to mine enemies. This is the onely thing whi•h we a•e taught here;
and a rejoicing to mine enemies. This is the only thing whi•h we a•e taught Here;
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We see this good King when all worldly comfort faileth him, and in his greatest extremitie, he reposeth himselfe vpon the testimonie of a good conscience;
We see this good King when all worldly Comfort Faileth him, and in his greatest extremity, he reposes himself upon the testimony of a good conscience;
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this is the onely thing that sustaineth him, this is the onely thing that comforteth him,
this is the only thing that sustaineth him, this is the only thing that comforts him,
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and wherein now in the very instant of his death he hath to glorie.
and wherein now in the very instant of his death he hath to glory.
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Surely when I reade through the Bible, I find that all the seruants of God in their greatest trouble, had recourse to this testimonie of consci•nce.
Surely when I read through the bible, I find that all the Servants of God in their greatest trouble, had recourse to this testimony of consci•nce.
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Ye see Moses when he hath to do with Core, Dathan, and Abiram, he ha•h recourse to the testimonie of his conscience.
You see Moses when he hath to do with Core, Dathan, and Abiram, he ha•h recourse to the testimony of his conscience.
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Ye see Dauid when he hath to do with Saule, he hath recourse to this testimonie of conscience.
You see David when he hath to do with Saule, he hath recourse to this testimony of conscience.
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Ye see Nehemiah maketh recourse to this: Ye see Daniel maketh recourse to this, 6.23. And the Apostle Paule, 1. Cor. 4. maketh his recourse to this, and saith, I passe very little for your iudgment or any mans iudgement;
You see Nehemiah makes recourse to this: You see daniel makes recourse to this, 6.23. And the Apostle Paul, 1. Cor. 4. makes his recourse to this, and Says, I pass very little for your judgement or any men judgement;
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my glorie is the testimonie of mine owne conscience. And the Author of the Epistle to the Hebrewes, in his last Chapter:
my glory is the testimony of mine own conscience. And the Author of the Epistle to the Hebrews, in his last Chapter:
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I am assured (saith he) that I haue kept a good conscience in all things. I am assured (Says he) that I have kept a good conscience in all things.
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So go through all the seruants of God, and ye shall see they haue had euer recourse to this testimonie of conscience;
So go through all the Servants of God, and you shall see they have had ever recourse to this testimony of conscience;
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and blessed is that man that i• not condemned in his doings by his owne conscience.
and blessed is that man that i• not condemned in his doings by his own conscience.
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For if we are not able to eschue the condemnation of our owne heart, how shall wee be able to eschue the condemnation of God, who seeth all the secrets of the heart? So that man is more then blessed that is not condemned of his owne heart.
For if we Are not able to eschew the condemnation of our own heart, how shall we be able to eschew the condemnation of God, who sees all the secrets of the heart? So that man is more then blessed that is not condemned of his own heart.
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For as to this conscience it is a faithfull pledge keeper: the pawnes yt it receiueth it rendreth;
For as to this conscience it is a faithful pledge keeper: the pawns that it receiveth it rendereth;
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of good turnes it giueth a ioyfull testimonie, of euill turnes it giueth a bitter testimonie.
of good turns it gives a joyful testimony, of evil turns it gives a bitter testimony.
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And suppose the most part of our deeds be now couered from the eye of man,
And suppose the most part of our Deeds be now covered from the eye of man,
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and her testimonie for the most part hid from our selfe;
and her testimony for the most part hid from our self;
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yet there is a day coming which now is at hand, in the which all these things that are now hid vnder darkenesse shall come to light,
yet there is a day coming which now is At hand, in the which all these things that Are now hid under darkness shall come to Light,
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and the secrets of all hearts shall be disclosed.
and the secrets of all hearts shall be disclosed.
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The bookes of conscience shall be cast open, and he that bringeth not in these bookes, the discharge of his sinnes in register, purchased by the bloud of Christ Iesus whereby our consciences are onely washen from these dead workes;
The books of conscience shall be cast open, and he that brings not in these books, the discharge of his Sins in register, purchased by the blood of christ Iesus whereby our Consciences Are only washen from these dead works;
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he that bringeth not this discharge with him, to him shall his whole sinnes present themselues.
he that brings not this discharge with him, to him shall his Whole Sins present themselves.
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So that not onely shall he be iudged by the sentence of the righteous Iudge,
So that not only shall he be judged by the sentence of the righteous Judge,
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but his owne conscience which in this life foreiudged him, shall cōdemne him there, and all the Angels of God with his elect children shall iustifie his iudgement:
but his own conscience which in this life foreiudged him, shall condemn him there, and all the Angels of God with his elect children shall justify his judgement:
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Therefore it is time we had now our discharge registred.
Therefore it is time we had now our discharge registered.
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Now would God I might obtaine this of the office bearers in Church or Policie, that they would now cast them in their life, to haue the approbation of their conscience in the time of their death.
Now would God I might obtain this of the office bearer in Church or Policy, that they would now cast them in their life, to have the approbation of their conscience in the time of their death.
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The Lord grant it to all them that seeke to serue him:
The Lord grant it to all them that seek to serve him:
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But specially, the Lord make you (Sir) so to walke in your life, that you may haue a ioyfull testimonie of your conscience in your death;
But specially, the Lord make you (Sir) so to walk in your life, that you may have a joyful testimony of your conscience in your death;
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that being approued with your owne conscience, and the testimonie of God within your conscience, in the mouth of these two faithful witnesses your saluation may be sure, not in your selfe,
that being approved with your own conscience, and the testimony of God within your conscience, in the Mouth of these two faithful Witnesses your salvation may be sure, not in your self,
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but in the bloud of Christ Iesus, whose mercie is on•ly our merit.
but in the blood of christ Iesus, whose mercy is on•ly our merit.
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As this is desired in him, so it is required in the rest of the office-bearers:
As this is desired in him, so it is required in the rest of the officebearers:
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Lord grant that they may follow such a trade of life, that in their death their conscience may make mention of their deeds to their ioy.
Lord grant that they may follow such a trade of life, that in their death their conscience may make mention of their Deeds to their joy.
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Thus far for this part of his behauiour. Now resteth one thing to speake, and so I shall end:
Thus Far for this part of his behaviour. Now rests one thing to speak, and so I shall end:
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T•ke vp the manner of his behauiour vnder this disease, he is straitned with the extremitie of his disease on the one side,
T•ke up the manner of his behaviour under this disease, he is straitened with the extremity of his disease on the one side,
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and with the Lords threatning on the other:
and with the lords threatening on the other:
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what doth he in this strait pinch? He se•keth by prayer to the same God that strooke him,
what does he in this strait pinch? He se•keth by prayer to the same God that struck him,
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and now by his P•ophet threatneth him. This is wonderfull:
and now by his P•ophet threatens him. This is wonderful:
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for if he had had to do with any other person, as namely, if he had had to do with the King of Ashur as before, it had bene an easie matter to haue retired to God: for if he had had to do with any other person, as namely, if he had had to do with the King of Ashur as before, it had be an easy matter to have retired to God:
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But now hauing to do with God, and God apparently being his enemy, it is wonderfull that he should haue recouse to God.
But now having to do with God, and God apparently being his enemy, it is wonderful that he should have recouse to God.
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This is a notable faith in him, for he hopeth against hope, he runneth to that same God that smiteth him.
This is a notable faith in him, for he Hopes against hope, he Runneth to that same God that smites him.
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So notwithstanding that he threatneth him with death, yet he runneth to him, and he appealeth from his iustice to mercie in the merits of Christ:
So notwithstanding that he threatens him with death, yet he Runneth to him, and he appealeth from his Justice to mercy in the merits of christ:
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he appealeth from God as a righteous Iudge, vnto him as a Redeemer in Christ, and his appellation is heard.
he appealeth from God as a righteous Judge, unto him as a Redeemer in christ, and his appellation is herd.
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For, as we shall heare hereafter (by Gods grace) he is healed: Thus farre concerning his repentance.
For, as we shall hear hereafter (by God's grace) he is healed: Thus Far Concerning his Repentance.
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Now as to the prorogation of his dayes, the question might rise, whether it was lawfull for him to craue it or not.
Now as to the prorogation of his days, the question might rise, whither it was lawful for him to crave it or not.
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I shall touch it but in generall; and first I say, in Hezechias person it is very lawfull:
I shall touch it but in general; and First I say, in Hezekiah person it is very lawful:
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for he lacked posteritie, and in this the promise of God had not taken effect in him,
for he lacked posterity, and in this the promise of God had not taken Effect in him,
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and so it was lawfull for him to seeke the accomplishment of the Lords promise made to his father Dauid :
and so it was lawful for him to seek the accomplishment of the lords promise made to his father David:
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and also the reformation of the Church was but new begun, the commonwealth was not as yet established,
and also the Reformation of the Church was but new begun, the commonwealth was not as yet established,
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and all these craued the presence of the King. So if we looke to the particular, in him it was lawfull.
and all these craved the presence of the King. So if we look to the particular, in him it was lawful.
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I come to the generall, it is lawfull at some times to seeke at God prorogation of dayes, and my reason is this;
I come to the general, it is lawful At Some times to seek At God prorogation of days, and my reason is this;
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Length of dayes is one of the greatest blessings temporall that we haue, as in that promise annexed to the commandement appeareth.
Length of days is one of the greatest blessings temporal that we have, as in that promise annexed to the Commandment appears.
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And as the Apostle in the 2. Chap. 27. to the Philip.
And as the Apostle in the 2. Chap. 27. to the Philip.
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when he maketh mention of the disease of Epaphroditus, he saith, No doubt he was sicke verie neare vnto death,
when he makes mention of the disease of Epaphroditus, he Says, No doubt he was sick very near unto death,
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but the Lord had mercie on him, and not onely vpon him, but on me also. but the Lord had mercy on him, and not only upon him, but on me also.
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So he counteth the prorogation of dayes a speciall mercie.
So he counteth the prorogation of days a special mercy.
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And there is no mercie nor benefit of God but it may be craued, so that it be craued to the right end.
And there is no mercy nor benefit of God but it may be craved, so that it be craved to the right end.
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For we directing our life to the glorie of God, and vsing it as Pilgrims and strangers seeking our home,
For we directing our life to the glory of God, and using it as Pilgrim's and Strangers seeking our home,
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and hauing it ready to lay downe in the hands of God at his pleasure,
and having it ready to lay down in the hands of God At his pleasure,
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why is it not lawfull to craue it? Indeed Iohn in his 12. Chap. 25. ver.
why is it not lawful to crave it? Indeed John in his 12. Chap. 25. ver.
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seemeth to gainsay this, where he saith, He that loueth this life shall lose it. This knot may be soone loosed.
seems to gainsay this, where he Says, He that loves this life shall loose it. This knot may be soon loosed.
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There is a loue of this life which is commendable, and there is a loue which is worthie of reproofe, whereof Iohn speaketh, to wit,
There is a love of this life which is commendable, and there is a love which is worthy of reproof, whereof John speaks, to wit,
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an extraordinarie loue, and such a loue whereby we place our whole felicitie in this life, not looking for a better after this.
an extraordinary love, and such a love whereby we place our Whole felicity in this life, not looking for a better After this.
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So this loue is damned by Iohn. The other loue which is of God, is whē we are readie to lay downe our life at his Maiesties feete,
So this love is damned by John. The other love which is of God, is when we Are ready to lay down our life At his Majesties feet,
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and seeke the prorogation of our life for no respect but for his glory, (as this King did,) as he sheweth clearely in the end of his owne words, in the 18 and 19 verses. Thus farre concerning the petition.
and seek the prorogation of our life for no respect but for his glory, (as this King did,) as he shows clearly in the end of his own words, in the 18 and 19 Verses. Thus Far Concerning the petition.
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So if we respect God and his glorie we may seeke this blessing.
So if we respect God and his glory we may seek this blessing.
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Alwaies ye see in the greatest extremitie, the onely comfort that he hath is the testimonie of a good conscience:
Always you see in the greatest extremity, the only Comfort that he hath is the testimony of a good conscience:
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And this ought to be our stay when we are threatned of God, either with plague or any other calamitie. And this ought to be our stay when we Are threatened of God, either with plague or any other calamity.
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Well, as I said in the beginning, if it were possible that the Lords threatnings could make vs to haue recourse to him that he might cleanse our consciences in time, we should haue as great comfort in our trouble as this King had.
Well, as I said in the beginning, if it were possible that the lords threatenings could make us to have recourse to him that he might cleanse our Consciences in time, we should have as great Comfort in our trouble as this King had.
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Would God he would giue vs melting hearts.
Would God he would give us melting hearts.
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Lord worke this in you (Sir) that as he hath honoured in your byrth,
Lord work this in you (Sir) that as he hath honoured in your birth,
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so ye may honor him by your doings in your gouernment. The Lord of his mercy giue vs hearts to craue this;
so you may honour him by your doings in your government. The Lord of his mercy give us hearts to crave this;
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Lord giue vs hearts to sigh for the things we cannot amend:
Lord give us hearts to sighs for the things we cannot amend:
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Lord giue vs grace to haue recourse to Christ Iesus, and by his mercy to enter into that City,
Lord give us grace to have recourse to christ Iesus, and by his mercy to enter into that city,
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for without it there is nothing but swine and dogs, nothing but Papistrie and idolatrie.
for without it there is nothing but Swine and Dogs, nothing but Papistry and idolatry.
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Let vs, I say, haue recouse to this God, who is onely able to preserue both Church and Countrie.
Let us, I say, have recouse to this God, who is only able to preserve both Church and Country.
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To this God be all honour, praise and glorie, for euer and euer. Amen.
To this God be all honour, praise and glory, for ever and ever. Amen.
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THE SEVENTH SERMON VPON THE 38. CHAP. of the Prophecie of ISAIAH, preached in the presence of the Kings Maiestie. The text.
THE SEVENTH SERMON UPON THE 38. CHAP. of the Prophecy of ISAIAH, preached in the presence of the Kings Majesty. The text.
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4 Then came the word of the Lord to Isaiah saying, 5 Go, and say vnto Hezekiah, Thus saith the Lord God of Dauid thy Father:
4 Then Come the word of the Lord to Isaiah saying, 5 Go, and say unto Hezekiah, Thus Says the Lord God of David thy Father:
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I haue heard thy prayer, and seene thy teares: Behold, I will adde vnto thy dayes fifteene years.
I have herd thy prayer, and seen thy tears: Behold, I will add unto thy days fifteene Years.
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6 And I will deliuer thee out of the hand of the King of Ashur, and this City:
6 And I will deliver thee out of the hand of the King of Ashur, and this city:
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for I will defend this City. IN the describing of this Kings disease, we obserued; first, the manner and kinde of the disease.
for I will defend this city. IN the describing of this Kings disease, we observed; First, the manner and kind of the disease.
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We noted secondly, the time when it tooke him. We noted thirdly, the greatnesse of this disease.
We noted secondly, the time when it took him. We noted Thirdly, the greatness of this disease.
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And last of all, we marked his behauior vnder this disease.
And last of all, we marked his behaviour under this disease.
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As to the kind of the disease, we marked it to haue bene a pestilent kinde of byle like vnto the botch of Egypt, a byle of the worst kind that could be in those dayes.
As to the kind of the disease, we marked it to have be a pestilent kind of boil like unto the botch of Egypt, a boil of the worst kind that could be in those days.
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So it pleased the Lord to exercise the patience of his tender seruant;
So it pleased the Lord to exercise the patience of his tender servant;
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suppose he had an entire liking of this King, yet it pleased him so roughly to handle him.
suppose he had an entire liking of this King, yet it pleased him so roughly to handle him.
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Vpon this we marked, that the fauor & hatred of God should not be esteemed by any externall thing in the earth:
Upon this we marked, that the favour & hatred of God should not be esteemed by any external thing in the earth:
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suppose plagues and afflictions be common both to good & euill;
suppose plagues and afflictions be Common both to good & evil;
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yet the cause from whence they come is not common, & the end whereunto they tend is not common.
yet the cause from whence they come is not Common, & the end whereunto they tend is not Common.
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The Spirit of God assureth vs, that this kind of exercise is the onely way to purge our iniquity.
The Spirit of God assureth us, that this kind of exercise is the only Way to purge our iniquity.
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By this kinde of exercise the sinnes of Iacob are remoued. Then let no man iudge the woe of his brother by reason of affliction.
By this kind of exercise the Sins of Iacob Are removed. Then let no man judge the woe of his brother by reason of affliction.
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Secondly, we marked the time when he tooke this disease, we noted this time to haue bene the 14. yeare of his reigne, shortly after he was deliuered out of the hands of Senacherib :
Secondly, we marked the time when he took this disease, we noted this time to have be the 14. year of his Reign, shortly After he was Delivered out of the hands of Sennacherib:
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So he is not so soone deliuered from one fearefull warre, but he falleth in the hands of a terrible plague.
So he is not so soon Delivered from one fearful war, but he falls in the hands of a terrible plague.
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And here we gathered, that the life of a good King is a continuall griefe, and a continuall tentation:
And Here we gathered, that the life of a good King is a continual grief, and a continual tentation:
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so that the issue of one trouble is the beginning of a greater, and their whole life is as it were, a continuall vexation.
so that the issue of one trouble is the beginning of a greater, and their Whole life is as it were, a continual vexation.
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So it pleaseth the Lord to exercise the patience of his owne, to the end he may engender a bitternesse of this life into them, that this life being bitter, they may seeke for a better;
So it Pleases the Lord to exercise the patience of his own, to the end he may engender a bitterness of this life into them, that this life being bitter, they may seek for a better;
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for the Lord feedeth not his owne as slaughter oxen:
for the Lord feeds not his own as slaughter oxen:
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No, but he holdeth their backes vnder continuall crosses, that by this they may learne to haue their mindes aloft, that they may learne how to vse the world and all these trifles beneath, to wit,
No, but he holds their backs under continual Crosses, that by this they may Learn to have their minds aloft, that they may Learn how to use the world and all these trifles beneath, to wit,
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as they may serue them to the life to come. Thus for the time. As for the greatnesse of the disease, we painted it forth by two circumstances.
as they may serve them to the life to come. Thus for the time. As for the greatness of the disease, we painted it forth by two Circumstances.
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First, by nature it was deadly, for there was no force of nature that could preuaile over it.
First, by nature it was deadly, for there was no force of nature that could prevail over it.
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Secondly, the seruant of God by a denunciation assured him that it was deadly, and this aggrauateth highly the greatnesse of this disease.
Secondly, the servant of God by a denunciation assured him that it was deadly, and this Aggravateth highly the greatness of this disease.
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Vpon this denunciation, we tooke vp a generall lesson concerning the promises and threatnings of God:
Upon this denunciation, we took up a general Lesson Concerning the promises and threatenings of God:
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to wit, that in all his promises and threatnings, there is a condition annexed, which either is expressed, or perpetually to be, vnderstood; So it is here;
to wit, that in all his promises and threatenings, there is a condition annexed, which either is expressed, or perpetually to be, understood; So it is Here;
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for suppose the Prophet vsed the simple forme of denunciation, yet it was not to bring him to despaire,
for suppose the Prophet used the simple Form of denunciation, yet it was not to bring him to despair,
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but that he might the more earnestly seeke grace and mercy at God.
but that he might the more earnestly seek grace and mercy At God.
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Lastly we marked his behauiour vnder this disease, and we found, that suppose the plague threatned him on the one hand,
Lastly we marked his behaviour under this disease, and we found, that suppose the plague threatened him on the one hand,
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and God terrified him on the other hand; yet in this extremity he maketh his recourse to him that terrifieth him.
and God terrified him on the other hand; yet in this extremity he makes his recourse to him that terrifieth him.
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It was an easie matter to haue retyred to him, when the King of Asshur terrified him.
It was an easy matter to have retired to him, when the King of Asshur terrified him.
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But this is a wonderfull triumph of faith, yt the Lord appearing to be his enemy,
But this is a wonderful triumph of faith, that the Lord appearing to be his enemy,
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yet he maketh his recourse vnto him.
yet he makes his recourse unto him.
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This he could not haue done, except he had bene sustained by the testimony of a good conscience;
This he could not have done, except he had be sustained by the testimony of a good conscience;
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it is not possible that he could haue retyred to God that is a consuming fire in a guilty conscience,
it is not possible that he could have retired to God that is a consuming fire in a guilty conscience,
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except he had bene vpholden by the testimony of a good conscience;
except he had be upholden by the testimony of a good conscience;
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hauing this testimony, he knew that this threatning was to amend him and not to slay him, in word, and not indeede.
having this testimony, he knew that this threatening was to amend him and not to slay him, in word, and not indeed.
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Vpon this we gathered this obseruation; Blessed is the man that is not condemned in his owne conscience:
Upon this we gathered this observation; Blessed is the man that is not condemned in his own conscience:
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for if we cannot escape the condemnation of our owne heart, how much lesse can we be able to escape the condemnation of God who made the heart? for The Lord condemneth no man but him whom his conscience first condemneth:
for if we cannot escape the condemnation of our own heart, how much less can we be able to escape the condemnation of God who made the heart? for The Lord Condemneth no man but him whom his conscience First Condemneth:
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so the Lord hath placed this conscience here, to resemble the iudgement which is to follow after.
so the Lord hath placed this conscience Here, to resemble the judgement which is to follow After.
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For whom the conscience condemneth, assuredly the Lord condemneth.
For whom the conscience Condemneth, assuredly the Lord Condemneth.
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And whom the conscience with the warrant of the word approueth, no question the Lord approueth.
And whom the conscience with the warrant of the word approveth, no question the Lord approveth.
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Then the the lesson we gathered was this:
Then the the Lesson we gathered was this:
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All office-bearers ought so to behaue thēselues in this life, that in their death they may haue the testimony of a good conscience:
All officebearers ought so to behave themselves in this life, that in their death they may have the testimony of a good conscience:
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for it is not possible that the conscience can testifie well, except in time he take vp a new trade of liuing,
for it is not possible that the conscience can testify well, except in time he take up a new trade of living,
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except you keepe your hands free of other mens sinnes.
except you keep your hands free of other men's Sins.
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And therefore I exhorted all inferiour magistrates, superiour, and in speciall the supreme, that the Lord by his spirit would so rule your conscience (Sir) that ye may keepe your selfe free from other mens iniquities.
And Therefore I exhorted all inferior Magistrates, superior, and in special the supreme, that the Lord by his Spirit would so Rule your conscience (Sir) that you may keep your self free from other men's iniquities.
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Thus farre we proceeded in our last exercise. Now followeth the comfort that the King being placed in this extremity did finde:
Thus Far we proceeded in our last exercise. Now follows the Comfort that the King being placed in this extremity did find:
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the Lord sendeth him comfort from heauen.
the Lord sends him Comfort from heaven.
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The forme and manner of the comfort is set downe in there verses which I haue read;
The Form and manner of the Comfort is Set down in there Verses which I have read;
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but the circumstances are more particularly set downe in the 2. King. 20. chap. Alwayes this order is kept in these verses:
but the Circumstances Are more particularly Set down in the 2. King. 20. chap. Always this order is kept in these Verses:
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First in the 4. verse is set downe the circumstance of time, when this comfort was offered;
First in the 4. verse is Set down the circumstance of time, when this Comfort was offered;
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and vpon the circumstance of time, the circumstance of place, where he was when he receiued this comfort may easilie be gatherd.
and upon the circumstance of time, the circumstance of place, where he was when he received this Comfort may Easily be gathered.
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Besides this, the persons, the Author, the giuer of this commission, the Minister and bearer are noted.
Beside this, the Persons, the Author, the giver of this commission, the Minister and bearer Are noted.
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Vnto this verse, before that he come to the comfort, he vseth a preface:
Unto this verse, before that he come to the Comfort, he uses a preface:
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in the end of this preface there is a narration, that the Lord had heard the kings prayer, & had seene his teares.
in the end of this preface there is a narration, that the Lord had herd the Kings prayer, & had seen his tears.
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In the third place he propoundeth the comfort.
In the third place he propoundeth the Comfort.
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And last of all, we haue the confirmation of this proposition, by a wonderfull signe and miracle from heauen.
And last of all, we have the confirmation of this proposition, by a wonderful Signen and miracle from heaven.
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Then to come backe to the 4. verse, he touched the circumstance of time very obscurely,
Then to come back to the 4. verse, he touched the circumstance of time very obscurely,
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when the King receiued this comfort, for it is said, Then came the word of the Lord.
when the King received this Comfort, for it is said, Then Come the word of the Lord.
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This particle (Then) is relatiue to that time, which is more chearely set downe in 2. King, 20. This then is to be vnderstod,
This particle (Then) is relative to that time, which is more chearely Set down in 2. King, 20. This then is to be understood,
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when the Prophet was in the middle court, when the word of the Lord came vnto him, and commanded him to stay:
when the Prophet was in the middle court, when the word of the Lord Come unto him, and commanded him to stay:
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look how much space there was betwixt the Kings bed where he lay, and the second hall,
look how much Molle there was betwixt the Kings Bed where he lay, and the second hall,
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as great space is there betwixt the denunciation, & the recalling thereof.
as great Molle is there betwixt the denunciation, & the recalling thereof.
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He was not as yet passed the second hall, when the word of the Lord came vnto him,
He was not as yet passed the second hall, when the word of the Lord Come unto him,
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and commanded him to go backe, and to recall that same sentence in a moment with one mouth, which before he pronounced:
and commanded him to go back, and to Recall that same sentence in a moment with one Mouth, which before he pronounced:
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now he commandeth him to pronounce the contrary.
now he commands him to pronounce the contrary.
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This is a wonderfull change in such a suddainnes, and vpon this suddainnes there are many notable things that offer themselues worthy of consideration.
This is a wonderful change in such a suddainnes, and upon this suddainnes there Are many notable things that offer themselves worthy of consideration.
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First, of this suddainnes marke this lesson: we see how pithie and effectuall the prayer of the King hath bene;
First, of this suddainnes mark this Lesson: we see how pithy and effectual the prayer of the King hath be;
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this prayer is so effectuall that in a moment it moueth the great God to reuerse that same sentence which he had pronounced:
this prayer is so effectual that in a moment it moves the great God to reverse that same sentence which he had pronounced:
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that which heauen nor earth nor any other creature was able to alter, he maketh the prayer of his owne seruant to call backe.
that which heaven nor earth nor any other creature was able to altar, he makes the prayer of his own servant to call back.
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Beside this, his prayer purchased health of bodie, length of dayes, a sure and prosperous estate;
Beside this, his prayer purchased health of body, length of days, a sure and prosperous estate;
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and afterward all this is confirmed by such a wonderfull miracle, ye like whereof was neuer seene nor heard of before.
and afterwards all this is confirmed by such a wonderful miracle, you like whereof was never seen nor herd of before.
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Looke then if the prayers of the faithfull be not wondrous effectuall.
Look then if the Prayers of the faithful be not wondrous effectual.
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It is not possible that all these effects can flow of the pithinesse of prayer, seeing there is nothing so weake in it selfe,
It is not possible that all these effects can flow of the pithiness of prayer, seeing there is nothing so weak in it self,
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but it cometh of the free nature of God, whose nature is to be mercifull; and it is the nature of mercie to haue pitie vpon miserie.
but it comes of the free nature of God, whose nature is to be merciful; and it is the nature of mercy to have pity upon misery.
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This is the reason why our prayers are in an instant of time heard.
This is the reason why our Prayers Are in an instant of time herd.
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And here also we may learne how well God answers to the names that are giuen him, Exod. 34.6. where he is called exceeding mercifull, slow to anger, readie to forgiue: And Here also we may Learn how well God answers to the names that Are given him, Exod 34.6. where he is called exceeding merciful, slow to anger, ready to forgive:
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he vttereth himselfe to be a God of great compassion and exceeding in mercie toward vs:
he uttereth himself to be a God of great compassion and exceeding in mercy towards us:
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in such sort, that in an instant sometimes he granteth our requests.
in such sort, that in an instant sometime he grants our requests.
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The last thing that I marke vpon the suddainnes, is the strict and entire coniunction that is betwixt the faithfull soule in earth on the one part,
The last thing that I mark upon the suddainnes, is the strict and entire conjunction that is betwixt the faithful soul in earth on the one part,
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and God in heauen on the other part.
and God in heaven on the other part.
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This coniunction is so entire and strict, that it maketh God as present to our prayers,
This conjunction is so entire and strict, that it makes God as present to our Prayers,
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as if heauen and earth were ioyned together.
as if heaven and earth were joined together.
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This coniunction maketh his Sonne Christ to be as neare in time of neede, as if he had placed his throne of grace in the bed where we lie.
This conjunction makes his Son christ to be as near in time of need, as if he had placed his throne of grace in the Bed where we lie.
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To prooue this, ye see how speedily his prayer mounteth, ye see how swiftly the answer returneth ▪ and with such celeritie all this matter is done,
To prove this, you see how speedily his prayer mounts, you see how swiftly the answer returns ▪ and with such celerity all this matter is done,
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as if there were no distance betwixt heauen and earth.
as if there were no distance betwixt heaven and earth.
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So the lesson is this, The faithfull soule hath God as present, as if heauen and earth were ioyned together.
So the Lesson is this, The faithful soul hath God as present, as if heaven and earth were joined together.
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There is no distance of place, no distance of roome that can make God to consume time in doing of his will, There is no distance of place, no distance of room that can make God to consume time in doing of his will,
pc-acp vbz dx n1 pp-f n1, dx n1 pp-f n1 cst vmb vvi np1 pc-acp vvi n1 p-acp vdg pp-f po31 n1,
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but where faith is, it maketh him so present, that incontinently we get our dispatch.
but where faith is, it makes him so present, that incontinently we get our dispatch.
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Craue not therefore (ô Papist) any other presence then this, and examine not this presence by naturall reason;
Crave not Therefore (o Papist) any other presence then this, and examine not this presence by natural reason;
vvb xx av (uh njp) d j-jn n1 cs d, cc vvb xx d n1 p-acp j n1;
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for where faith hath place, naturall reason must ceasse. Examine not these things by reason of nature, which are aboue nature.
for where faith hath place, natural reason must cease. Examine not these things by reason of nature, which Are above nature.
p-acp c-crq n1 vhz n1, j n1 vmb vvi. vvb xx d n2 p-acp n1 pp-f n1, r-crq vbr p-acp n1.
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Thus far concerning the circumstance of time.
Thus Far Concerning the circumstance of time.
av av-j vvg dt n1 pp-f n1.
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Now of the circumstance of time I gather the circumstance of place, where the King was when he receiued this comfort. Now of the circumstance of time I gather the circumstance of place, where the King was when he received this Comfort.
av pp-f dt n1 pp-f n1 pns11 vvb dt n1 pp-f n1, c-crq dt n1 vbds c-crq pns31 vvd d n1.
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For if the Prophet was commanded to turne backe when he was in the second hall, it behooueth the King to be at home, lying on his owne bed.
For if the Prophet was commanded to turn back when he was in the second hall, it behooveth the King to be At home, lying on his own Bed.
p-acp cs dt n1 vbds vvn pc-acp vvi av c-crq pns31 vbds p-acp dt ord n1, pn31 vvz dt n1 pc-acp vbi p-acp n1-an, vvg p-acp po31 d n1.
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And this by the way, is a great signe of the fauour of God toward him, that his sicknesse taketh him at home where he might be best eased without the trouble of others. This is by the way.
And this by the Way, is a great Signen of the favour of God towards him, that his sickness Takes him At home where he might be best eased without the trouble of Others. This is by the Way.
cc d p-acp dt n1, vbz dt j n1 pp-f dt n1 pp-f np1 p-acp pno31, cst po31 n1 vvz pno31 p-acp n1-an c-crq pns31 vmd vbi av-js vvn p-acp dt n1 pp-f n2-jn. d vbz p-acp dt n1.
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Now as to the third circumstance; The Author of the comfort no doubt was God: for there is no good gift but it floweth from him. Now as to the third circumstance; The Author of the Comfort no doubt was God: for there is no good gift but it flows from him.
av c-acp p-acp dt ord n1; dt n1 pp-f dt n1 dx n1 vbds np1: c-acp pc-acp vbz dx j n1 p-acp pn31 vvz p-acp pno31.
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The minister that he vsed is his owne Prophet:
The minister that he used is his own Prophet:
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He vseth the ministerie of his Prophet in applying of the comfort, not that he was forced to vse the ministerie of man in doing of this thing;
He uses the Ministry of his Prophet in applying of the Comfort, not that he was forced to use the Ministry of man in doing of this thing;
pns31 vvz dt n1 pp-f po31 n1 p-acp vvg pp-f dt n1, xx cst pns31 vbds vvn pc-acp vvi dt n1 pp-f n1 p-acp vdg pp-f d n1;
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but so it pleaseth the Lord to ingage and binde himselfe to his instruments, that he will not worke beside them,
but so it Pleases the Lord to engage and bind himself to his Instruments, that he will not work beside them,
cc-acp av pn31 vvz dt n1 pc-acp vvi cc vvi px31 p-acp po31 n2, cst pns31 vmb xx vvi p-acp pno32,
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& so it pleased him to binde him to his preached word, that beside his word he will not worke.
& so it pleased him to bind him to his preached word, that beside his word he will not work.
cc av pn31 vvd pno31 pc-acp vvi pno31 p-acp po31 vvd n1, cst p-acp po31 n1 pns31 vmb xx vvi.
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And therefore he calleth his word a Sword, a fire, an hammer, and an arrow: and that from the diuerse effects that he worketh by his word.
And Therefore he calls his word a Sword, a fire, an hammer, and an arrow: and that from the diverse effects that he works by his word.
cc av pns31 vvz po31 n1 dt n1, dt n1, dt n1, cc dt n1: cc cst p-acp dt j n2 cst pns31 vvz p-acp po31 n1.
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As he bindeth him to his word, so he willingly bindeth him to his seruants, who are the Ministers of his word to worke by their ministerie:
As he binds him to his word, so he willingly binds him to his Servants, who Are the Ministers of his word to work by their Ministry:
p-acp pns31 vvz pno31 p-acp po31 n1, av pns31 av-j vvz pno31 p-acp po31 n2, r-crq vbr dt n2 pp-f po31 n1 pc-acp vvi p-acp po32 n1:
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In such sort, that he will not be bound to the word pronounced by euery man and woman,
In such sort, that he will not be bound to the word pronounced by every man and woman,
p-acp d n1, cst pns31 vmb xx vbi vvn p-acp dt n1 vvn p-acp d n1 cc n1,
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but by them whom he sendeth.
but by them whom he sends.
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And therefore they are in an error who thinke that by their owne reading of the Scriptures in their priuate houses, they are able to get as great profite as by hearing proaching:
And Therefore they Are in an error who think that by their own reading of the Scriptures in their private houses, they Are able to get as great profit as by hearing proaching:
cc av pns32 vbr p-acp dt n1 r-crq vvb cst p-acp po32 d vvg pp-f dt n2 p-acp po32 j n2, pns32 vbr j pc-acp vvi p-acp j n1 c-acp p-acp vvg vvg:
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Yea suppose they say they can reade better then he can preach.
Yea suppose they say they can read better then he can preach.
uh vvb pns32 vvb pns32 vmb vvi av-jc cs pns31 vmb vvi.
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No, reade as much as they will, their reading shall neuer bring forth faith, for it is by hearing that faith cometh;
No, read as much as they will, their reading shall never bring forth faith, for it is by hearing that faith comes;
uh-dx, vvb a-acp d c-acp pns32 vmb, po32 n-vvg vmb av-x vvi av n1, c-acp pn31 vbz p-acp vvg d n1 vvz;
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and where the ministerie is, and they contemne the hearing, they contemne faith: for faith cometh onely by hearing ordinarily. Thus farre for the circumstances.
and where the Ministry is, and they contemn the hearing, they contemn faith: for faith comes only by hearing ordinarily. Thus Far for the Circumstances.
cc c-crq dt n1 vbz, cc pns32 vvb dt n-vvg, pns32 vvb n1: p-acp n1 vvz av-j p-acp vvg av-jn. av av-j p-acp dt n2.
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Now, the effect of the comfort is set downe in three points:
Now, the Effect of the Comfort is Set down in three points:
av, dt n1 pp-f dt n1 vbz vvn a-acp p-acp crd n2:
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the first two points agree with the petition, the third is further then came in his minde to seeke.
the First two points agree with the petition, the third is further then Come in his mind to seek.
dt ord crd n2 vvb p-acp dt n1, dt ord vbz jc cs vvd p-acp po31 n1 pc-acp vvi.
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The health of bodie is the first: it agreeth with the petition: Length of daies is the second, it agreeth also with the petition:
The health of body is the First: it agreeth with the petition: Length of days is the second, it agreeth also with the petition:
dt n1 pp-f n1 vbz dt ord: pn31 vvz p-acp dt n1: n1 pp-f n2 vbz dt ord, pn31 vvz av p-acp dt n1:
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The third, is further then he could haue looked for, and more then he sought, what is that? A sure estate, a prosperous estate,
The third, is further then he could have looked for, and more then he sought, what is that? A sure estate, a prosperous estate,
dt ord, vbz jc cs pns31 vmd vhi vvn p-acp, cc av-dc cs pns31 vvd, r-crq vbz d? dt j n1, dt j n1,
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and a glorious estate promised to him during all the rest of his daies. This was more then he sought.
and a glorious estate promised to him during all the rest of his days. This was more then he sought.
cc dt j n1 vvn p-acp pno31 p-acp d dt n1 pp-f po31 n2. d vbds av-dc cs pns31 vvd.
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Now as to the order that the Prophet keepeth ere he come to the comfort, he vseth a short preface. The words are these:
Now as to the order that the Prophet Keepeth ere he come to the Comfort, he uses a short preface. The words Are these:
av c-acp p-acp dt n1 cst dt n1 vvz c-acp pns31 vvb p-acp dt n1, pns31 vvz dt j n1. dt n2 vbr d:
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The Lord calleth on him and he saith, Go to Hezekiah, thus saith the Lord God of thy father Dauid. The Lord calls on him and he Says, Go to Hezekiah, thus Says the Lord God of thy father David.
dt n1 vvz p-acp pno31 cc pns31 vvz, vvb p-acp np1, av vvz dt n1 np1 pp-f po21 n1 np1.
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This preface differeth in two points from the preface that he vsed in the beginning of the chap. First, there is here mention made of Dauid, which is not in the former,
This preface differeth in two points from the preface that he used in the beginning of the chap. First, there is Here mention made of David, which is not in the former,
d n1 vvz p-acp crd n2 p-acp dt n1 cst pns31 vvd p-acp dt n-vvg pp-f dt n1 ord, pc-acp vbz av n1 vvd pp-f np1, r-crq vbz xx p-acp dt j,
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and so oft as euer ye find mention made of Dauid in the beginning of any preface,
and so oft as ever you find mention made of David in the beginning of any preface,
cc av av c-acp av pn22 vvb n1 vvn pp-f np1 p-acp dt n-vvg pp-f d n1,
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so oft let the singular fauour and mercie of God come in your mind.
so oft let the singular favour and mercy of God come in your mind.
av av vvb dt j n1 cc n1 pp-f np1 vvn p-acp po22 n1.
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And when euer ye see Dauid placed in any preface, let Christ come in your mind,
And when ever you see David placed in any preface, let christ come in your mind,
cc c-crq av pn22 vvb np1 vvn p-acp d n1, vvb np1 vvi p-acp po22 n1,
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because Dauid was a type of Christ.
Because David was a type of christ.
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This mention of Dauid placed here, is to let the King see that the readinesse of his comfort flowed from the Messias, to wit, Iesus Christ, from whom all true comfort flowed,
This mention of David placed Here, is to let the King see that the readiness of his Comfort flowed from the Messias, to wit, Iesus christ, from whom all true Comfort flowed,
d n1 pp-f np1 vvn av, vbz pc-acp vvi dt n1 vvb cst dt n1 pp-f po31 n1 vvd p-acp dt np1, p-acp n1, np1 np1, p-acp ro-crq d j n1 vvd,
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and without whom there is neither comfort nor consolation. He calleth himselfe the God of Dauid ;
and without whom there is neither Comfort nor consolation. He calls himself the God of David;
cc p-acp ro-crq a-acp vbz dx n1 ccx n1. pns31 vvz px31 dt n1 pp-f np1;
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because the principall promises of grace were made to Dauid and his house, and specially that promise concerning the Messias, in whom all the rest of the promises are yea and Amen, fully accomplished in him.
Because the principal promises of grace were made to David and his house, and specially that promise Concerning the Messias, in whom all the rest of the promises Are yea and Amen, Fully accomplished in him.
c-acp dt j-jn n2 pp-f n1 vbdr vvn p-acp np1 cc po31 n1, cc av-j d n1 vvg dt np1, p-acp ro-crq d dt n1 pp-f dt n2 vbr uh cc uh-n, av-j vvn p-acp pno31.
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This is the first point of difference: the second point wherein they differ is this; in this preface he calleth Dauid the Kings father;
This is the First point of difference: the second point wherein they differ is this; in this preface he calls David the Kings father;
d vbz dt ord n1 pp-f n1: dt ord n1 c-crq pns32 vvb vbz d; p-acp d n1 pns31 vvz np1 dt ng1 n1;
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as if he would say, The man whom I loue so well I see him to be thy father,
as if he would say, The man whom I love so well I see him to be thy father,
c-acp cs pns31 vmd vvi, dt n1 ro-crq pns11 vvb av av pns11 vvb pno31 pc-acp vbi po21 n1,
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and thee to be his child and his sonne, not onely by nature but by graces;
and thee to be his child and his son, not only by nature but by graces;
cc pno21 p-acp vbi po31 n1 cc po31 n1, xx av-j p-acp n1 cc-acp p-acp n2;
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I see thee to be his sonne by faith:
I see thee to be his son by faith:
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And therefore the whole promise of grace made to him and his seede, must properly appertaine to thee;
And Therefore the Whole promise of grace made to him and his seed, must properly appertain to thee;
cc av dt j-jn n1 pp-f n1 vvn p-acp pno31 cc po31 n1, vmb av-j vvi p-acp pno21;
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where otherwise if thou hadst bene his sonne by carnall propagation onely, these promises of grace had no more appertained to thy person,
where otherwise if thou Hadst be his son by carnal propagation only, these promises of grace had no more appertained to thy person,
q-crq av cs pns21 vhd2 vbn po31 n1 p-acp j n1 av-j, d n2 pp-f n1 vhd dx av-dc vvd p-acp po21 n1,
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then they did appertaine to the person of Achaz thy father. But by reason thou art not onely his sonne by nature, but also by grace,
then they did appertain to the person of Ahaz thy father. But by reason thou art not only his son by nature, but also by grace,
cs pns32 vdd vvi p-acp dt n1 pp-f np1 po21 n1. p-acp p-acp n1 pns21 vb2r xx av-j po31 n1 p-acp n1, cc-acp av p-acp n1,
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therefore the whole promise of grace appertaines to thee:
Therefore the Whole promise of grace appertains to thee:
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for as the Apostle saith, Rom. 9. It is not carnall generation that maketh vs sonnes of the promise:
for as the Apostle Says, Rom. 9. It is not carnal generation that makes us Sons of the promise:
c-acp c-acp dt n1 vvz, np1 crd pn31 vbz xx j n1 cst vvz pno12 n2 pp-f dt n1:
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for not all that are of Israel, are Israel in deede. They are not all the sonnes of God, that are the sonnes of the flesh,
for not all that Are of Israel, Are Israel in deed. They Are not all the Sons of God, that Are the Sons of the Flesh,
c-acp xx d cst vbr pp-f np1, vbr np1 p-acp n1. pns32 vbr xx d dt n2 pp-f np1, cst vbr dt n2 pp-f dt n1,
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but onely the sonnes of the promise are the children of God ;but only the Sons of the promise Are the children of God;
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that is, they that through beliefe in the promise of mercie become the sonnes of mercie,
that is, they that through belief in the promise of mercy become the Sons of mercy,
d vbz, pns32 d p-acp n1 p-acp dt n1 pp-f n1 vvi dt n2 pp-f n1,
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and are made the children of God.
and Are made the children of God.
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Then this beliefe in the promises, maketh vs not onely sonnes to God, but sonnes to Dauid and Abraham ;
Then this belief in the promises, makes us not only Sons to God, but Sons to David and Abraham;
cs d n1 p-acp dt n2, vvz pno12 xx j n2 p-acp np1, cc-acp n2 p-acp np1 cc np1;
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for following the footsteps of Abraham in his faith, by imitation of his faith we become his sonnes.
for following the footsteps of Abraham in his faith, by imitation of his faith we become his Sons.
c-acp vvg dt n2 pp-f np1 p-acp po31 n1, p-acp n1 pp-f po31 n1 pns12 vvb po31 n2.
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Thus far concerning the words of the preface.
Thus Far Concerning the words of the preface.
av av-j vvg dt n2 pp-f dt n1.
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Of this I marke two or three things, and first, by these words ye see the Prophet stayeth not nor bideth not, Of this I mark two or three things, and First, by these words you see the Prophet stays not nor bids not,
pp-f d pns11 vvb crd cc crd n2, cc ord, p-acp d n2 pn22 vvb dt n1 vvz xx ccx vvz xx,
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but holdeth forth his course till he be commanded of the Lord to stand and stay, he hath a speciall command for him ere he returne.
but holds forth his course till he be commanded of the Lord to stand and stay, he hath a special command for him ere he return.
cc-acp vvz av po31 n1 c-acp pns31 vbb vvn pp-f dt n1 pc-acp vvi cc vvi, pns31 vhz dt j n1 p-acp pno31 c-acp pns31 vvb.
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This teacheth all Officebearers, that in Gods errand no m•n ought to enterprise any thing at his owne hand,
This Teaches all Officebearers, that in God's errand no m•n ought to enterprise any thing At his own hand,
np1 vvz d n2, cst p-acp ng1 n1 dx n1 vmd pc-acp vvi d n1 p-acp po31 d n1,
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but to haue the Lords own aduice ere he proceed to his worke; we haue his aduice when we haue the warrant of his word.
but to have the lords own Advice ere he proceed to his work; we have his Advice when we have the warrant of his word.
cc-acp pc-acp vhi dt n2 d n1 c-acp pns31 vvb p-acp po31 n1; pns12 vhb po31 n1 c-crq pns12 vhb dt n1 pp-f po31 n1.
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The second thing I marke, as soone as he is commanded to go, he stayeth not,
The second thing I mark, as soon as he is commanded to go, he stays not,
dt ord n1 pns11 vvb, c-acp av c-acp pns31 vbz vvn pc-acp vvi, pns31 vvz xx,
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but so soone as God saith the word, he obeyeth, he maketh no doubting, he a•keth no reasons at God, he taketh it not to his aduisement, he maketh no opposition ▪ but incontinently he obeyeth:
but so soon as God Says the word, he Obeyeth, he makes no doubting, he a•keth no Reasons At God, he Takes it not to his advisement, he makes no opposition ▪ but incontinently he Obeyeth:
cc-acp av av c-acp np1 vvz dt n1, pns31 vvz, pns31 vvz dx vvg, pns31 vvz dx n2 p-acp np1, pns31 vvz pn31 xx p-acp po31 n1, pns31 vvz dx n1 ▪ cc-acp av-j pns31 vvz:
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and surely this is true, that if euer flesh and bloud had any reason to haue repined, Isaiah had reason at this time.
and surely this is true, that if ever Flesh and blood had any reason to have repined, Isaiah had reason At this time.
cc av-j d vbz j, cst cs av n1 cc n1 vhd d n1 pc-acp vhi vvd, np1 vhd n1 p-acp d n1.
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And why? In a moment and with one mouth he was commanded to recall that seuere sentence which he had pronounced, and to pronounce the contrary;
And why? In a moment and with one Mouth he was commanded to Recall that severe sentence which he had pronounced, and to pronounce the contrary;
cc q-crq? p-acp dt n1 cc p-acp crd n1 pns31 vbds vvn pc-acp vvi d j n1 r-crq pns31 vhd vvn, cc pc-acp vvi dt j-jn;
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which might haue ingendered a wonderfull suspition in the Kings heart in respect of the suddainnes.
which might have engendered a wonderful suspicion in the Kings heart in respect of the suddainnes.
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If Isaiah had bene as short and as angrie as Ionas, no question he would haue asked a reason at God:
If Isaiah had be as short and as angry as Ionas, no question he would have asked a reason At God:
cs np1 vhd vbn a-acp j cc p-acp j c-acp np1, dx n1 pns31 vmd vhi vvn dt n1 p-acp np1:
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For Ionas was not commanded to recall his sentence, neither was he sent in such suddainnes to call it backe,
For Ionas was not commanded to Recall his sentence, neither was he sent in such suddainnes to call it back,
c-acp np1 vbds xx vvn pc-acp vvi po31 n1, dx vbds pns31 vvn p-acp d n1 pc-acp vvi pn31 av,
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but he seeing the words of his threatning not to come to passe, therefore he fretteth and fumeth against God;
but he seeing the words of his threatening not to come to pass, Therefore he fretteth and fumeth against God;
cc-acp pns31 vvg dt n2 pp-f po31 j-vvg xx pc-acp vvi pc-acp vvi, av pns31 vvz cc vvz p-acp np1;
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where if he had bene commanded in such suddainnes to go and recall his sentence, ye may easily coniecture what should haue bene his part.
where if he had be commanded in such suddainnes to go and Recall his sentence, you may Easily conjecture what should have be his part.
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This perturbation that was in Ionas letteth vs see that he was ignorant of the nature of the threatnings of God.
This perturbation that was in Ionas lets us see that he was ignorant of the nature of the threatenings of God.
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For if he had vnderstood, that in all the threatnings of God there is a condition annexed, he would not haue taken it so highly.
For if he had understood, that in all the threatenings of God there is a condition annexed, he would not have taken it so highly.
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And if he had vnderstood that the minde of God was not to cast off a sinner, he had not taken it so angerly.
And if he had understood that the mind of God was not to cast off a sinner, he had not taken it so angrily.
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But being ignorant of this, he falleth into this fuming and fretting against God.
But being ignorant of this, he falls into this fuming and fretting against God.
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So I say, there is two things here to be noted, one thing to be eschued of the teachers in the person of Ionas, another thing to be followed of them in the person of Isaiah. The thing that is to be eschued is this:
So I say, there is two things Here to be noted, one thing to be Eschewed of the Teachers in the person of Ionas, Another thing to be followed of them in the person of Isaiah. The thing that is to be Eschewed is this:
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Ionas standeth so precisely vpon his reputation, that he is exceeding angry that God should change his iudgement in mercie. Ionas Stands so precisely upon his reputation, that he is exceeding angry that God should change his judgement in mercy.
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Now I say, this fault would be eschued of all, and specially of office-bearers;
Now I say, this fault would be Eschewed of all, and specially of officebearers;
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and I am sure there is no office-bearer, which hath the feare of God in his heart, who would not reioyce exceedingly,
and I am sure there is no office-bearer, which hath the Fear of God in his heart, who would not rejoice exceedingly,
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and be glad to see all these threatnings which from time to time are pronounced against these bloudy men;
and be glad to see all these threatenings which from time to time Are pronounced against these bloody men;
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all those threatnings that are pronounced against the manifest oppressors, and against these sacrilegious persons;
all those threatenings that Are pronounced against the manifest Oppressors's, and against these sacrilegious Persons;
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I am assured there is none but he would exceedingly reioyce, to see these threatnings turned in mercy.
I am assured there is none but he would exceedingly rejoice, to see these threatenings turned in mercy.
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Againe, I am assured there is not a spirituall office-bearer that hath the feare of God in his heart, who would not exceedingly reioyce to see all the threatnings and admonitions directed from this place to Magistrates of all rankes, inferiour, superiour, and supreme, turned in mercy.
Again, I am assured there is not a spiritual office-bearer that hath the Fear of God in his heart, who would not exceedingly rejoice to see all the threatenings and admonitions directed from this place to Magistrates of all ranks, inferior, superior, and supreme, turned in mercy.
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He is more then vnhappy that is so inclined to threatning, that if he see the Spirit of God offer the contrarie occasion, will not be a thousand times more ready to comfort:
He is more then unhappy that is so inclined to threatening, that if he see the Spirit of God offer the contrary occasion, will not be a thousand times more ready to Comfort:
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And therefore the Lord in his mercy giue you grace. (Sir) that ye may haue that testimony of a good conscience to vphold you, without the which there is no true comfort. And Therefore the Lord in his mercy give you grace. (Sir) that you may have that testimony of a good conscience to uphold you, without the which there is no true Comfort.
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But alas, when I looke on the misery and calamity of this Country, I am almost out of hope;
But alas, when I look on the misery and calamity of this Country, I am almost out of hope;
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for why? Your subiects haue gotten such a custome of sinne and euil doing, whereby they haue drawne on such an habite and hardnesse of heart, that nothing is pleasant to them but that which is displeasing to God,
for why? Your Subjects have got such a custom of sin and evil doing, whereby they have drawn on such an habit and hardness of heart, that nothing is pleasant to them but that which is displeasing to God,
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and nothing displeasing to them but yt which is pleasing to him.
and nothing displeasing to them but that which is pleasing to him.
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What is it, I pray you, that custome wil not bow? What is it that custome will not alter? What is it that continuall vse will not harden? There is no potion so bitter-tasted in ye beginning,
What is it, I pray you, that custom will not bow? What is it that custom will not altar? What is it that continual use will not harden? There is no potion so bitter-tasted in you beginning,
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but if thou vse it a litle while, it shall appeare not so bitter: continue yet further in it, it shall appeare nothing bitter at all:
but if thou use it a little while, it shall appear not so bitter: continue yet further in it, it shall appear nothing bitter At all:
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& go forward yet in it, and in the end it shal become sweete, suppose in ye beginning it were most bitter.
& go forward yet in it, and in the end it shall become sweet, suppose in you beginning it were most bitter.
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Euen so it standeth with that miserable man that casteth his whole delight in ill doing that he hath such a custome in euill doing, that nothing is pleasing to him but whi•h is displeasing to God:
Eve so it Stands with that miserable man that Cast his Whole delight in ill doing that he hath such a custom in evil doing, that nothing is pleasing to him but whi•h is displeasing to God:
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and nothing displeasing to him but that which is pleasing to God.
and nothing displeasing to him but that which is pleasing to God.
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For the mischieuous custome of euill doing banisheth light out of the minde· And as it banisheth light out of the minde, it so banisheth all feeling out of the conscience,
For the mischievous custom of evil doing banisheth Light out of the minde· And as it banisheth Light out of the mind, it so banisheth all feeling out of the conscience,
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and in stead of light cometh darknesse, and in stead of feeling cometh hardnesse.
and in stead of Light comes darkness, and in stead of feeling comes hardness.
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Now the conscience being hardened, & the minde being darkened, what remaineth but a desperate and an obstinate condition like to the diuell, who is said to be bound in chaines vnder perpetuall darknes? This is wonderful, that such continuall thundering of these threatnings is not able to moue them.
Now the conscience being hardened, & the mind being darkened, what remains but a desperate and an obstinate condition like to the Devil, who is said to be bound in chains under perpetual darkness? This is wondered, that such continual thundering of these threatenings is not able to move them.
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But it is no maruaile, for there is no words will moue them;
But it is no marvel, for there is no words will move them;
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yea it is impossible to the bloody man or oppressor to refaine, from time they be once giuen ouer to sinne.
yea it is impossible to the bloody man or oppressor to refaine, from time they be once given over to sin.
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For from time the sinne hath gotten superiority in them (as Peter sayth,) it commandeth them more absolutely then a Prince would command his subiect;
For from time the sin hath got superiority in them (as Peter say,) it commands them more absolutely then a Prince would command his Subject;
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for sinne hath made them such slaues, and they are so carried with impotency of their affections, that they dare no more refraine from the seruice of sinne,
for sin hath made them such slaves, and they Are so carried with impotency of their affections, that they Dare no more refrain from the service of sin,
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then a good seruant from his masters seruice.
then a good servant from his Masters service.
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I pray God that he so multiply the Spirit of gouernment vpon you (Sir,) & that holy vnction of Kings, that we may once see this great insolency that breaketh out in so great contempt, condignly punished, that ye may keep your conscience pure and holy.
I pray God that he so multiply the Spirit of government upon you (Sir,) & that holy unction of Kings, that we may once see this great insolency that breaks out in so great contempt, condignly punished, that you may keep your conscience pure and holy.
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Thus much concerning the thing that is to be eschued in Ionas. Now followeth another lesson to be learned in the person of Isaiah ;
Thus much Concerning the thing that is to be Eschewed in Ionas. Now follows Another Lesson to be learned in the person of Isaiah;
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ye see Isaiah is ready to do what the Lord commandeth. When the Lord biddeth him blow the blast of iudgement, he bloweth it: you see Isaiah is ready to do what the Lord commands. When the Lord bids him blow the blast of judgement, he blows it:
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When the Lord biddeth him come, he cometh, & when the Lord biddeth him go, he goeth.
When the Lord bids him come, he comes, & when the Lord bids him go, he Goes.
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Then the lesson is this, We that are the Trumpetters of the Lord, we must not blow as our affections and men bid,
Then the Lesson is this, We that Are the Trumpeters of the Lord, we must not blow as our affections and men bid,
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but as the Lord biddeth vs:
but as the Lord bids us:
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we must not sound the retreate when we should sound the march, nor we must not sound the march,
we must not found the retreat when we should found the march, nor we must not found the march,
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when we shauld sound the retreate.
when we shauld found the retreat.
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We must not sound iudgement when the Lord biddeth sound mercy, and we must not sound mercy,
We must not found judgement when the Lord bids found mercy, and we must not found mercy,
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when the Lord biddeth sound iudgement. But now the sinnes of the Land craue that all pulpits sound iudgement: Therefore iudgement must be sounded.
when the Lord bids found judgement. But now the Sins of the Land crave that all pulpits found judgement: Therefore judgement must be sounded.
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There is no way to auert this iudgement, but that euery man according to his calling put to his hand to reforme, according to the bounds and power that is committed vnto him.
There is no Way to avert this judgement, but that every man according to his calling put to his hand to reform, according to the bounds and power that is committed unto him.
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And the best way were, that ye that are Noble men concurre with your Prince, and his Maiestie concurre with heart and hand to repaire the ruines of this Country.
And the best Way were, that you that Are Noble men concur with your Prince, and his Majesty concur with heart and hand to repair the ruins of this Country.
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Thus farre for the second lesson. Now he subioyneth the Narratiue. In the Narratiue he sayth to the King, That the Lord hath heard his prayer, and hath seene his teares:
Thus Far for the second Lesson. Now he subjoineth the Narrative. In the Narrative he say to the King, That the Lord hath herd his prayer, and hath seen his tears:
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as if he would say, Suppose thou lay in thy chamber & turned thee to the wall,
as if he would say, Suppose thou lay in thy chamber & turned thee to the wall,
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yet I heard all the words that thou spake: and I saw all the teares that distilled from thee.
yet I herd all the words that thou spoke: and I saw all the tears that distilled from thee.
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And suppose it was not in the temple, yet all was manifest to me. This is a great comfort.
And suppose it was not in the temple, yet all was manifest to me. This is a great Comfort.
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Then the lesson in generall is this:
Then the Lesson in general is this:
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In all places, and to all estates the Lords eare is euer fastned to the cryes of his owne, In all places, and to all estates the lords ear is ever fastened to the cries of his own,
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& he seeth their teares, and he heareth their words. & he sees their tears, and he hears their words.
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And suppose he be not alway as ready to dispatch them as he was to Hezechia, yet he leaueth them not,
And suppose he be not always as ready to dispatch them as he was to Hezekiah, yet he Leaveth them not,
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but he susteineth them in the meane time by the comfort of his spirit, and in the end he granteth them their petition so farre as is sufficient.
but he sustaineth them in the mean time by the Comfort of his Spirit, and in the end he grants them their petition so Far as is sufficient.
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And if it be according to his will, he giueth them more then they sought.
And if it be according to his will, he gives them more then they sought.
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If this be true, that the Lords eare is present to heare the prayer of his owne,
If this be true, that the lords ear is present to hear the prayer of his own,
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and his eye to see their teares, will not the Lord be moued at the cryes of them that are oppressed with these bloudy men? It is wonderfull that no threatning nor denunciation will moue these men;
and his eye to see their tears, will not the Lord be moved At the cries of them that Are oppressed with these bloody men? It is wonderful that no threatening nor denunciation will move these men;
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but if euery teare be powred in the Lords viole, and euery word heard of the Lord:
but if every tear be poured in the lords violent, and every word herd of the Lord:
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how much more shall euery drop of bloud be in the Lords viole? What is the reason that these bloody men will not giue eare? The reason is this;
how much more shall every drop of blood be in the lords violent? What is the reason that these bloody men will not give ear? The reason is this;
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they haue layed this ground, and vpon this false ground they build all their false conclusions with Atheists, that there is not a God;
they have laid this ground, and upon this false ground they built all their false conclusions with Atheists, that there is not a God;
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and vpon this ground they build all their mischieuous workes.
and upon this ground they built all their mischievous works.
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But I would demand of these men that haue layd this ground, if there be not a God, whence floweth this feare and terror of conscience? this trembling and vnquietnesse, which gnaweth them? if there be not a God,
But I would demand of these men that have laid this ground, if there be not a God, whence flows this Fear and terror of conscience? this trembling and unquietness, which gnaweth them? if there be not a God,
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how is it that they are so tormented? Suppose they haue banished knowledge out of their minde,
how is it that they Are so tormented? Suppose they have banished knowledge out of their mind,
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& feeling out of their conscience, & all that should feare them out of their heart;
& feeling out of their conscience, & all that should Fear them out of their heart;
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yet they haue euen this feare & trembling in their soule. And it is not possible to banish this feare, do what they can;
yet they have even this Fear & trembling in their soul. And it is not possible to banish this Fear, do what they can;
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yea the more murthers they commit, the greater is their feare.
yea the more murders they commit, the greater is their Fear.
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So where men thinke to make themselues sure by slaughter, it is the high way to cast themselues in greater vnsurety,
So where men think to make themselves sure by slaughter, it is the high Way to cast themselves in greater unsurety,
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and make their heart more fearefull then it was.
and make their heart more fearful then it was.
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From whence come these torments but from God forewarning them of Hell? and these are the beginning of hell to thee in this life.
From whence come these torments but from God forewarning them of Hell? and these Are the beginning of hell to thee in this life.
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Which if God would let off the all full measure, they would not faile to put violent hands on themselues, thinking thereby to get an outgate to their soule;
Which if God would let off the all full measure, they would not fail to put violent hands on themselves, thinking thereby to get an outgate to their soul;
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for they thinke if the soule were out of this bodie it should be in a better case, where in the meane time they passe to ouglier paines and greater torments.
for they think if the soul were out of this body it should be in a better case, where in the mean time they pass to ouglier pains and greater torments.
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Now all these torments and vglie paines which eate them vp, mooue them not, and except the Lord worke it they will neuer be moued:
Now all these torments and ugly pains which eat them up, move them not, and except the Lord work it they will never be moved:
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he hath commanded all to heare his word, and he hath promised to worke by his seruants who vtter his word,
he hath commanded all to hear his word, and he hath promised to work by his Servants who utter his word,
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and therefore I say, these bloudie men and oppressors they ought to be here present, that the Lord if it be possible, by this meanes may call them backe by repentance, that they may preuent that terrible iudgement whereof they haue but little feeling as yet.
and Therefore I say, these bloody men and Oppressors's they ought to be Here present, that the Lord if it be possible, by this means may call them back by Repentance, that they may prevent that terrible judgement whereof they have but little feeling as yet.
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But ere they go they will feele it better. Now I come to the proposition, and there I shall end:
But ere they go they will feel it better. Now I come to the proposition, and there I shall end:
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he propoundeth the comfort shortly in three points, two of them are according to the petition.
he propoundeth the Comfort shortly in three points, two of them Are according to the petition.
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The third is more then he craued:
The third is more then he craved:
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health of body agreeth to the petition, prorogation of dayes agreeth to the petition, a glorious estate, a sure & a prosperous estate came not in his minde;
health of body agreeth to the petition, prorogation of days agreeth to the petition, a glorious estate, a sure & a prosperous estate Come not in his mind;
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and this also he getteth, he not onely will deliuer him out the hands of Ashur, but deliuer the whole Citie.
and this also he gets, he not only will deliver him out the hands of Ashur, but deliver the Whole city.
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And this promise of a prosperous and ioyfull estate is more then he thought on or looked for.
And this promise of a prosperous and joyful estate is more then he Thought on or looked for.
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Of this there might be many things marked, but I leaue them. And this only I obserue.
Of this there might be many things marked, but I leave them. And this only I observe.
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The Lord hauing to do with this King, to make him thankfull in times comming, he granteth him more then he sought, The Lord having to do with this King, to make him thankful in times coming, he grants him more then he sought,
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and prouoketh him as it were after this manner, saying; What euer thou lackest, seeke it of me.
and provoketh him as it were After this manner, saying; What ever thou Lackest, seek it of me.
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Lackest thou health of bodie? seeke it of me. Lackest thou prorogation of dayes? seeke it of me.
Lackest thou health of body? seek it of me. Lackest thou prorogation of days? seek it of me.
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Lackest thou a sure, glorious and prosperous estate? seeke it of me.
Lackest thou a sure, glorious and prosperous estate? seek it of me.
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There cannot be a more affable kinde of intreating, then is betwixt God and the King;
There cannot be a more affable kind of entreating, then is betwixt God and the King;
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he desireth him what euer he lackes to seeke it of him.
he Desires him what ever he lacks to seek it of him.
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Except Kings humble them to honour God, & hold them in his continuall fauour, it is not possible that they can look for these things of him. Except Kings humble them to honour God, & hold them in his continual favour, it is not possible that they can look for these things of him.
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But by the contrarie, if Kings humble them to serue God, & hold them in his fauour, there is no honour nor dignitie that he hath prouided for thē by birthright or otherwaies,
But by the contrary, if Kings humble them to serve God, & hold them in his favour, there is no honour nor dignity that he hath provided for them by birthright or otherways,
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but if he see it serue to their good, in despite of the world they shall haue it.
but if he see it serve to their good, in despite of the world they shall have it.
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But if they fall from the seruice of God and cast themselues out of his fauour, they shall lose dignitie, birthright, priuiledge of nature,
But if they fallen from the service of God and cast themselves out of his favour, they shall loose dignity, birthright, privilege of nature,
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and all other things, & themselues beside. Examples of this we haue in the Scriptures:
and all other things, & themselves beside. Examples of this we have in the Scriptures:
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Cain being Adams eldest sonne, and hauing the birthright, so long as he kept him in the fauour of God he was in hope of it;Cain being Adams eldest son, and having the birthright, so long as he kept him in the favour of God he was in hope of it;
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but from time he lost the fauour of God by the slaughter of his brother Abel, he was banished from the face of God,
but from time he lost the favour of God by the slaughter of his brother Abel, he was banished from the face of God,
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and lost his birthright with all his inheritance.
and lost his birthright with all his inheritance.
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Ismael in like manner was Abrahams eldest sonne, yet because he was not in the fauour of God, he gat no part of his inheritance.Ishmael in like manner was Abrahams eldest son, yet Because he was not in the favour of God, he got no part of his inheritance.
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Esau was his fathers eldest sonne, yet because he fell from the fauour of God, his brother was preferred to him,Esau was his Father's eldest son, yet Because he fell from the favour of God, his brother was preferred to him,
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& his birthright helped him not. Now the generall doctrine is this:
& his birthright helped him not. Now the general Doctrine is this:
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It is onely the fauour of God that maketh men to enioy priuiledges, dignities, or whatsoeuer they haue right to ; It is only the favour of God that makes men to enjoy privileges, dignities, or whatsoever they have right to;
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if they keepe the fauor of God, it is not possible that they can be disappointed.
if they keep the favour of God, it is not possible that they can be disappointed.
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So the exhortation is easie vnto you (Sir:) as your maiestie thinketh to possesse that which the Lord hath appointed for you, So the exhortation is easy unto you (Sir:) as your majesty Thinketh to possess that which the Lord hath appointed for you,
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so looke that you keepe you in the fauour of God.
so look that you keep you in the favour of God.
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There is no way to keepe the fauour of God, but to purge your countrie of these two, Idolatrie and bloud;
There is no Way to keep the favour of God, but to purge your country of these two, Idolatry and blood;
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for vnder these I comprehend all the sinnes committed against the two tables.
for under these I comprehend all the Sins committed against the two tables.
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Let this be done, and it is not possible that ye can be disappointed of any thing that may serue for your wealth.
Let this be done, and it is not possible that you can be disappointed of any thing that may serve for your wealth.
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For it is the fauour of God that shall make you to enioy not onely your possessions,
For it is the favour of God that shall make you to enjoy not only your possessions,
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but all other priuiledges that ye are borne to.
but all other privileges that you Are born to.
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The Lord of his mercie worke it in your heart (Sir,) that we may see this as an argument that ye are in his fauour,
The Lord of his mercy work it in your heart (Sir,) that we may see this as an argument that you Are in his favour,
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when ye shall put to your hand to reforme this countrey, and so make it knowne that ye feare God and loue his people.
when you shall put to your hand to reform this country, and so make it known that you Fear God and love his people.
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This being done, suppose men would be inconstant and lie, yet God is not as man not as the sonne of man, saith Balaam, that he should lie. Depend on him.
This being done, suppose men would be inconstant and lie, yet God is not as man not as the son of man, Says balaam, that he should lie. Depend on him.
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The Lord worke it in our hearts that we may earnestly craue it and obtaine it, that your heart being established by grace, ye may obey his holy will.
The Lord work it in our hearts that we may earnestly crave it and obtain it, that your heart being established by grace, you may obey his holy will.
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The Lord grant it for Christs sake, to whom be all honour, praise and glorie, for now and euer, Amen.
The Lord grant it for Christ sake, to whom be all honour, praise and glory, for now and ever, Amen.
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THE EIGHTH SERMON, VPON ISAIAH, CHAPTER 38. 7 And this signe shalt thou haue of the Lord, that the Lord will do this thing that he hath spoken.
THE EIGHTH SERMON, UPON ISAIAH, CHAPTER 38. 7 And this Signen shalt thou have of the Lord, that the Lord will do this thing that he hath spoken.
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8 Behold, I bring againe the shadow of the degrees (whereby it is gone downe in the diall of Achaz by the Sunne, ten degrees backward:
8 Behold, I bring again the shadow of the Degrees (whereby it is gone down in the dial of Ahaz by the Sun, ten Degrees backward:
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so the Sunne returned by ten degrees, by the which degrees it was gone downe.
so the Sun returned by ten Degrees, by the which Degrees it was gone down.
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9 The writing of Hezechiah King of Iudah, when he had bene sicke, and was recouered of his sicknesse.
9 The writing of Hezekiah King of Iudah, when he had be sick, and was recovered of his sickness.
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10 I said in the cutting off of my dayes, I shall go to the gates of the graue, I am depriued of the residue of my yeares.
10 I said in the cutting off of my days, I shall go to the gates of the graven, I am deprived of the residue of my Years.
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11 I said, I shall not see the Lord, euen the Lord in the land of the liuing, I shall see man no more among the inhabitants of the world.
11 I said, I shall not see the Lord, even the Lord in the land of the living, I shall see man no more among the inhabitants of the world.
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IN our last lesson (welbeloued in Christ Iesus, ) we heard the manner and forme of the comfort that was offered by the Prophet vnto the sicke King:
IN our last Lesson (well-beloved in christ Iesus,) we herd the manner and Form of the Comfort that was offered by the Prophet unto the sick King:
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we heard when this comfort was offered, we heard where it was offered, we heard the person that was the giuer;
we herd when this Comfort was offered, we herd where it was offered, we herd the person that was the giver;
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we heard the person that was the bearer; we heard the preface which the Lord vsed, to make the King attentiue;
we herd the person that was the bearer; we herd the preface which the Lord used, to make the King attentive;
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we heard the narratiue shortly, and the parts o• the comfort propounded. As to the circumstances, we noted where the Prophet was when he receiued this commission:
we herd the narrative shortly, and the parts o• the Comfort propounded. As to the Circumstances, we noted where the Prophet was when he received this commission:
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he was in the middle court, he was not as yet past the second hall, when the word of the Lord bad him stay and go backe againe.
he was in the middle court, he was not as yet past the second hall, when the word of the Lord bade him stay and go back again.
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At this time he is commanded to recall his former sentence, and with that same mouth to pronounce the quite contrarie.
At this time he is commanded to Recall his former sentence, and with that same Mouth to pronounce the quite contrary.
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No further distance is there betwixt the pronouncing of the one sentence and the other, then is betwixt the Kings bed and the second hall.
No further distance is there betwixt the pronouncing of the one sentence and the other, then is betwixt the Kings Bed and the second hall.
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Looke what space the Prophet spent in going betwixt the Kings bed and the second hall,
Look what Molle the Prophet spent in going betwixt the Kings Bed and the second hall,
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as great space is consumed betwixt the one sentence and the other. Vpon the suddainnesse we marked sundrie notable things:
as great Molle is consumed betwixt the one sentence and the other. Upon the suddainnesse we marked sundry notable things:
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and first, we marked the great force of the Kings prayer:
and First, we marked the great force of the Kings prayer:
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to wit, his prayer is so effectuall that it maketh the Lord to recall his owne sentence in one instant of time.
to wit, his prayer is so effectual that it makes the Lord to Recall his own sentence in one instant of time.
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That same thing which heauen and earth and all the creatures therein could not haue moued him to do, that the prayer of his seruant moued him to do.
That same thing which heaven and earth and all the creatures therein could not have moved him to do, that the prayer of his servant moved him to do.
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Now, beside the retraction, the force of his prayer appeareth in the health of his bodie, in lengthning of his dayes, in giuing him a prosperous and sure estate:
Now, beside the retraction, the force of his prayer appears in the health of his body, in lengthening of his days, in giving him a prosperous and sure estate:
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and last, in confirming it by such a wonderfull signe, that the like was neuer heard nor seene before.
and last, in confirming it by such a wonderful Signen, that the like was never herd nor seen before.
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Iudge ye then what is the force and effect of the prayer of a faithfull man.
Judge you then what is the force and Effect of the prayer of a faithful man.
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The second thing that I marked was this, the wonderfull inclination that the Lord hath to mercie,
The second thing that I marked was this, the wonderful inclination that the Lord hath to mercy,
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how well he answereth to his names and stiles, whiles he is called a God of compassion, a God of exceeding and infinite mercie.
how well he Answers to his names and stile, while he is called a God of compassion, a God of exceeding and infinite mercy.
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The third thing that we marked on this suddainnesse was, that strict and entire coniunction that standeth betwixt the faithfull soule on the one part,
The third thing that we marked on this suddainnesse was, that strict and entire conjunction that Stands betwixt the faithful soul on the one part,
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and God on the other part, to wit, the coniunction is so strict, that it maketh God as present to the faithful soule,
and God on the other part, to wit, the conjunction is so strict, that it makes God as present to the faithful soul,
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as if heauen and earth were coupled together.
as if heaven and earth were coupled together.
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Th•s coniunction by faith maketh Christ our helpe, to be as neare in time of neede,
Th•s conjunction by faith makes christ our help, to be as near in time of need,
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as if he had placed his throne of grace in the bed where we lie.
as if he had placed his throne of grace in the Bed where we lie.
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Ye see how swiftly the Kings prayer mounteth, ye see how swiftly the answer returneth, ye see in such a celeritie the matter is dispatched,
You see how swiftly the Kings prayer mounts, you see how swiftly the answer returns, you see in such a celerity the matter is dispatched,
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as if there were no distance betwixt heauen and earth.
as if there were no distance betwixt heaven and earth.
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Then by this it clearly appeareth, that there is no distance of place that can make the Lord consume time in doing of his will.
Then by this it clearly appears, that there is no distance of place that can make the Lord consume time in doing of his will.
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Also, there is no distance of place, neither thicknesse of walls that can hold the Lords presence from the faithfull soule,
Also, there is no distance of place, neither thickness of walls that can hold the lords presence from the faithful soul,
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but he is as present to the faithfull soule, as any corporall obiect is to the bodily eye:
but he is as present to the faithful soul, as any corporal Object is to the bodily eye:
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There is no obiect so present to the bodily eye, as the Lord is present to the soule.
There is no Object so present to the bodily eye, as the Lord is present to the soul.
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Thus farre we proceeded in the first circumstance. Vpon this we gathered and let you see where the King lay:
Thus Far we proceeded in the First circumstance. Upon this we gathered and let you see where the King lay:
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It behoued him to haue bene layed in his owne house.
It behooved him to have be laid in his own house.
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And we shew also that this was a signe of the fauour of God, that he should be diseased there, where he might be best eased without trouble to others.
And we show also that this was a Signen of the favour of God, that he should be diseased there, where he might be best eased without trouble to Others.
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As to the giuer of the gift, it is God; for there is no good gift but it floweth from him.
As to the giver of the gift, it is God; for there is no good gift but it flows from him.
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As to the bearer, it is Isaiah, not of necessity, for the Lord is not bound to any second instruments,
As to the bearer, it is Isaiah, not of necessity, for the Lord is not bound to any second Instruments,
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but of a voluntary and free obligation, he hath obliged himselfe to vtter his power, and to worke by them.
but of a voluntary and free obligation, he hath obliged himself to utter his power, and to work by them.
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Here I wished you in my exhortation, be diligent hearers of the word, be not deceiued with your foolish conceits:
Here I wished you in my exhortation, be diligent hearers of the word, be not deceived with your foolish conceits:
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I will reade as good at home & better:
I will read as good At home & better:
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I say, the Lord will not worke by thy reading, when thou contemnest the ordinary meanes;
I say, the Lord will not work by thy reading, when thou contemnest the ordinary means;
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he hath bound him to his instruments that by hearing faith shall come; he will not worke by his Spirit, except thou heare.
he hath bound him to his Instruments that by hearing faith shall come; he will not work by his Spirit, except thou hear.
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Heare the word therefore, as long as the Lord giueth thee grace, and continueth it.
Hear the word Therefore, as long as the Lord gives thee grace, and Continueth it.
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He hath bound himselfe to grant faith by hearing, and not by reading in contempt of hearing.
He hath bound himself to grant faith by hearing, and not by reading in contempt of hearing.
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As to the preface, we shew it differed from the former preface in two poynts.
As to the preface, we show it differed from the former preface in two points.
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First, there was mention here made of Dauid, which was not in the other, and consequently of Christ ▪ in whom the comfort of the King stood,
First, there was mention Here made of David, which was not in the other, and consequently of christ ▪ in whom the Comfort of the King stood,
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and on whom all the comfort of the olde Testament is grounded, without whom, there is no true comfort.
and on whom all the Comfort of the old Testament is grounded, without whom, there is no true Comfort.
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Secondly, in this preface, he is called Dauids sonne not onely by nature, but by grace:
Secondly, in this preface, he is called David son not only by nature, but by grace:
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and therefore, the whole promise of grace made vnto Dauid, iustlie appertaineth to him;
and Therefore, the Whole promise of grace made unto David, justly appertaineth to him;
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whereas otherwise, if he had bene his sonne by nature onely, the promises of grace had no more concerned him in particular,
whereas otherwise, if he had be his son by nature only, the promises of grace had no more concerned him in particular,
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then they concerned his father Achas. But because by grace he was made the sonne of grace:
then they concerned his father Achas. But Because by grace he was made the son of grace:
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therefore the promises of grace iustlie appertaine to him.
Therefore the promises of grace justly appertain to him.
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Here we did let you see, that it is not carnall generation which we draw from our parents, that maketh vs the sonnes of God, faithfull as they are;
Here we did let you see, that it is not carnal generation which we draw from our Parents, that makes us the Sons of God, faithful as they Are;
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but the generation of the promise, in following the trade of their faith, we are made the sonnes of our faithfull predecessors.
but the generation of the promise, in following the trade of their faith, we Are made the Sons of our faithful predecessors.
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There was two things marked in the preface: First, the Prophet returneth not, vntil he got a command.
There was two things marked in the preface: First, the Prophet returns not, until he god a command.
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The lesson is this to office-bearers in their calling, to enterprise nothing in Gods affaires, vntill they get his owne aduice.
The Lesson is this to officebearers in their calling, to enterprise nothing in God's affairs, until they get his own Advice.
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The other thing, we see in him a wonderfull and ready obedience to God.
The other thing, we see in him a wonderful and ready Obedience to God.
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For suppose the Prophet saw his threatning in an instant of time to be turned in mercy,
For suppose the Prophet saw his threatening in an instant of time to be turned in mercy,
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yet he is not angry, but reioyceth to see the Lord worke so with this King.
yet he is not angry, but rejoices to see the Lord work so with this King.
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Vpon this we gathered a lesson for teachers:
Upon this we gathered a Lesson for Teachers:
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They should not be moued greatly, when they see the Lords threatnings in an instant of time,
They should not be moved greatly, when they see the lords threatenings in an instant of time,
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if it were possible, turned in mercy.
if it were possible, turned in mercy.
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I thinke there is none (as I spake then) but they will be exceedingly reioyced to see these threatnings which are threatned against these bloudy butchers, against these adulterers, against these oppressors and sacrilegious persons:
I think there is none (as I spoke then) but they will be exceedingly rejoiced to see these threatenings which Are threatened against these bloody butchers, against these Adulterers, against these Oppressors's and sacrilegious Persons:
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there is none, I thinke, but he will be exceedingly reioyced to see the Lord worke so, that the Minister haue as great occasion to comfort as he had to threaten.
there is none, I think, but he will be exceedingly rejoiced to see the Lord work so, that the Minister have as great occasion to Comfort as he had to threaten.
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I thinke also that there is none that feareth God, who will not reioyce to see the Magistrate, who is the ouerseer,
I think also that there is none that fears God, who will not rejoice to see the Magistrate, who is the overseer,
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and should take order with these bloudy men: there is none but he will reioyce to see the threatnings which are iustly pronounced,
and should take order with these bloody men: there is none but he will rejoice to see the threatenings which Are justly pronounced,
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and shall as iustly light if they be not preuented, to be turned in mercy. But surely there is no hope of it;
and shall as justly Light if they be not prevented, to be turned in mercy. But surely there is no hope of it;
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for iniquity groweth so, and it is come to such a maturity, that surely the Lord from heauen will take vengeance on it,
for iniquity grows so, and it is come to such a maturity, that surely the Lord from heaven will take vengeance on it,
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if the Magistrate put not to his hand in time. On the other part, we learne of Isaiah, to blow mercy when the Lord biddeth,
if the Magistrate put not to his hand in time. On the other part, we Learn of Isaiah, to blow mercy when the Lord bids,
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and to sound iudgement when the Lord biddeth;
and to found judgement when the Lord bids;
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for seeing the Lord hath appointed vs to be his mouth, we must not speak what we please,
for seeing the Lord hath appointed us to be his Mouth, we must not speak what we please,
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for so we are not the Lords mouth, but our owne mouth.
for so we Are not the lords Mouth, but our own Mouth.
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So he that taketh vpon him to be his mouth, let him sound as the Lord biddeth him.
So he that Takes upon him to be his Mouth, let him found as the Lord bids him.
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In the Narratiue he saith, he heard the Kings prayer.
In the Narrative he Says, he herd the Kings prayer.
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And as he heard the Kings prayer, so he heareth the prayers, and seeth the teares of the oppressed of this land, which the Magistrate should both heare and see.
And as he herd the Kings prayer, so he hears the Prayers, and sees the tears of the oppressed of this land, which the Magistrate should both hear and see.
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And as he heareth them, so he hath gathered their teares in his viole, and in his owne time he will prouide a remedy.
And as he hears them, so he hath gathered their tears in his violent, and in his own time he will provide a remedy.
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Lastly he pronounceth three things vnto him, health of the body, length of dayes, and a sure and prosperous estate, which neuer entred in his minde to seeke.
Lastly he pronounceth three things unto him, health of the body, length of days, and a sure and prosperous estate, which never entered in his mind to seek.
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And therefore I exhorted him that was present and you all, what so euer ye want seeke it of God, seeke it in Christ Iesus,
And Therefore I exhorted him that was present and you all, what so ever you want seek it of God, seek it in christ Iesus,
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whether it be for the soule or body;
whither it be for the soul or body;
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in him are placed full treasures for both, if ye keepe you in the fauour of God,
in him Are placed full treasures for both, if you keep you in the favour of God,
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and keepe you in his protection, nothing shall hurt you: And by the contrarie, if ye lose his f•uour ye shall lose all.
and keep you in his protection, nothing shall hurt you: And by the contrary, if you loose his f•uour you shall loose all.
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Thus farre we proceeded in our last exercise.
Thus Far we proceeded in our last exercise.
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Now in the words which I haue read, first of all, he confirmeth that which he said vnto the King, and he maketh him sure that whatsoeuer God hath spoken, it shall be found in experience,
Now in the words which I have read, First of all, he confirmeth that which he said unto the King, and he makes him sure that whatsoever God hath spoken, it shall be found in experience,
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and for his surety he giueth him a signe, a wonderfull signe, the like whereof was neuer heard of nor seene before.
and for his surety he gives him a Signen, a wonderful Signen, the like whereof was never herd of nor seen before.
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The manner of the giuing of the signe was this: First of all, the king he seeketh a signe.
The manner of the giving of the Signen was this: First of all, the King he seeks a Signen.
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Secondly, the Lord granteth a signe:
Secondly, the Lord grants a Signen:
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Yea looke in what manner the King sought it, in that same manner it is granted.
Yea look in what manner the King sought it, in that same manner it is granted.
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Thirdly, the signe is wrought and manifested, not by the power of the Prophet, but by the vertue of God.
Thirdly, the Signen is wrought and manifested, not by the power of the Prophet, but by the virtue of God.
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To come backe then to the first, the King seeketh a signe as may be seene, 2. Kings 20. and surely in seeking of it, he did not amisse,
To come back then to the First, the King seeks a Signen as may be seen, 2. Kings 20. and surely in seeking of it, he did not amiss,
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for if we looke to the circumstance of the history, he is plainely compelled to seeke it:
for if we look to the circumstance of the history, he is plainly compelled to seek it:
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for as Augustine sayth, writing on this same place, concerning the miracles of holy writs,
for as Augustine say, writing on this same place, Concerning the Miracles of holy writs,
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Whyle as, (saith he) the Prophet Isaiah propoundeth in an houre two contrary sentences, w•ich could not both stand, it behoueth one of them to be c•nfirmed by a signe, and so it was need.
While as, (Says he) the Prophet Isaiah propoundeth in an hour two contrary sentences, w•ich could not both stand, it behooves one of them to be c•nfirmed by a Signen, and so it was need.
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Then I say, the King faileth not in seeking of a signe, or as if he had said after this manner to the Prophet:
Then I say, the King Faileth not in seeking of a Signen, or as if he had said After this manner to the Prophet:
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thou camest euen now, and said, it b•houed me to die; thou returnest in an instant, and sayest that I shall liue.
thou camest even now, and said, it b•houed me to die; thou returnest in an instant, and Sayest that I shall live.
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Whereby shall I know this last to be true, and what token shall I haue of it? Was it necessary then? surely it was necessary.
Whereby shall I know this last to be true, and what token shall I have of it? Was it necessary then? surely it was necessary.
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As to the seeking of the signe he sought it not of incredulity, nor to the end to tempt God, As to the seeking of the Signen he sought it not of incredulity, nor to the end to tempt God,
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but to strengthen & confirme his weake faith, which is weake in vs all. And a weake faith, suppose it be weake, yet it is true fai•h:
but to strengthen & confirm his weak faith, which is weak in us all. And a weak faith, suppose it be weak, yet it is true fai•h:
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for if our faith be true and liuely, howbeit it be weake, it is the right faith.
for if our faith be true and lively, howbeit it be weak, it is the right faith.
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It is required of faith, that so much as is of it, it be true and liuely.
It is required of faith, that so much as is of it, it be true and lively.
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But so long as it is here, weake shall it be.
But so long as it is Here, weak shall it be.
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Then for the strengthening of his weake faith, it was necessary that he should haue sought a signe, which was done no doubt by the aduice of the Spirit of God.
Then for the strengthening of his weak faith, it was necessary that he should have sought a Signen, which was done no doubt by the Advice of the Spirit of God.
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It is true the wicked haue sought signes, as Mat. 12. and 16. But when they seeke them, their heart is voide of faith, It is true the wicked have sought Signs, as Mathew 12. and 16. But when they seek them, their heart is void of faith,
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for they cannot seeke them to confirme the thing they haue not; but they seeke them of incredulity, and of contempt of God.
for they cannot seek them to confirm the thing they have not; but they seek them of incredulity, and of contempt of God.
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Againe, there is another sort, who when signes are offered they will not receiue them, as Achas this mans father:
Again, there is Another sort, who when Signs Are offered they will not receive them, as Achas this men father:
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when the signe was offered to him by Isaiah, and giuen to him, he would not haue it,
when the Signen was offered to him by Isaiah, and given to him, he would not have it,
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but he did cast it off by a shift.
but he did cast it off by a shift.
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This king is not so, but he seeketh a signe for the strengthening of his weake faith.
This King is not so, but he seeks a Signen for the strengthening of his weak faith.
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And in this doing he followeth the example of the good seruants of God who past before.
And in this doing he follows the Exampl of the good Servants of God who passed before.
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Gedeon before him sought a signe, Iudge. 6. Moses also that was before him, sought a signe for the confirming & strengthening of their faith.Gideon before him sought a Signen, Judge. 6. Moses also that was before him, sought a Signen for the confirming & strengthening of their faith.
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So I say the King in seeking of this signe doth not amisse;
So I say the King in seeking of this Signen does not amiss;
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and to testifie that he doth no wrong, the Lord granteth it vnto him, which he would not haue done,
and to testify that he does not wrong, the Lord grants it unto him, which he would not have done,
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if he had done amisse in seeking of it.
if he had done amiss in seeking of it.
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Beside this, he giueth him his choice in this signe, for looke in what manner he craued it, in that same manner it is granted vnto him, which testifieth that he did not amisse in seeking of it.
Beside this, he gives him his choice in this Signen, for look in what manner he craved it, in that same manner it is granted unto him, which Testifieth that he did not amiss in seeking of it.
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As to the maner of the signe, how he sought it, and how it was granted by God, it is this shortly.
As to the manner of the Signen, how he sought it, and how it was granted by God, it is this shortly.
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The King desireth that not onely the shadow of the degrees whereby the houres were discerned in Achas Diall should bee brought backe:
The King Desires that not only the shadow of the Degrees whereby the hours were discerned in Achas Dial should be brought back:
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but also he desireth that the Sunne with the shadow should be b•ought backe so many degrees.
but also he Desires that the Sun with the shadow should be b•ought back so many Degrees.
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Now the Sunne had gone forward in his course, and had spent ten houres of the day:
Now the Sun had gone forward in his course, and had spent ten hours of the day:
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so he had but two houres to his going downe.
so he had but two hours to his going down.
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In effect therefore he desireth the Sunne to be brought backe these ten houres which he had spent.
In Effect Therefore he Desires the Sun to be brought back these ten hours which he had spent.
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So that the day which by nature should haue lasted but for the space of twelue houres, by the drawing backe of the Sunne in an instant is made to last for the space of twenty two houres.
So that the day which by nature should have lasted but for the Molle of twelue hours, by the drawing back of the Sun in an instant is made to last for the Molle of twenty two hours.
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Looke if this was a wonder or not. Thus farre for the meaning of the wonder and the manner thereof.
Look if this was a wonder or not. Thus Far for the meaning of the wonder and the manner thereof.
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Ye see this wonder was manifested partly in the bodie of Achaz diall, and partly in the bodie of the Sunne.
You see this wonder was manifested partly in the body of Ahaz dial, and partly in the body of the Sun.
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Now in this that it is shewed in the bodie of the diall, it letteth vs see that the accurate distinction of seasons and times, togither with the arts and sciences that bring them, are not altogither displeasant before God.
Now in this that it is showed in the body of the dial, it lets us see that the accurate distinction of seasons and times, together with the arts and sciences that bring them, Are not altogether displeasant before God.
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And further it letteth vs see, that these same sciences whereby the seasons of times are discerned, had place in Iudah in Achaz dayes:
And further it lets us see, that these same sciences whereby the seasons of times Are discerned, had place in Iudah in Ahaz days:
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for naturally we haue that knowledge to discerne the seasons of the course of the day and of the course of the night, naturally we haue that.
for naturally we have that knowledge to discern the seasons of the course of the day and of the course of the night, naturally we have that.
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As to the day we deuide it into ye dawning, morning, noone, & euening: and in like manner the night, into euening, midnight, and cockcrow.
As to the day we divide it into the dawning, morning, noon, & evening: and in like manner the night, into evening, midnight, and cockcrow.
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Now time hath brought in these arts and sciences, which haue brought in a more accurate distinction of times and seasons.
Now time hath brought in these arts and sciences, which have brought in a more accurate distinction of times and seasons.
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These obseruations appeare clearely to haue had place in Iudah in Achaz dayes. We reade not that these instruments entred in Grecia or Rome;
These observations appear clearly to have had place in Iudah in Ahaz days. We read not that these Instruments entered in Greece or Rome;
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not in Grecia before Anaximenes Milesius brought them in; Not in Rome before one Marcus Valerius Messala brought them in.
not in Greece before Anaximenes Milesius brought them in; Not in Room before one Marcus Valerius Messala brought them in.
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And he brought them out of Sicilia foorth of a Citie called Catine. Marcus Varro brought in a more accurate thereafter. Alwaies this was the first;
And he brought them out of Sicilia forth of a city called Catine. Marcus Varro brought in a more accurate thereafter. Always this was the First;
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but I leaue these particulars, I insist not in them: And I come to that which may most edifie you in the faith of God.
but I leave these particulars, I insist not in them: And I come to that which may most edify you in the faith of God.
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So I say, this signe was wrought in the bodie of the diall, and also it was wrought in the body of the Sunne. So I say, this Signen was wrought in the body of the dial, and also it was wrought in the body of the Sun.
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It was wrought in the diall which was a publike worke set vp in a publicke place vpon the head of the steps of the staire of the pallace against the Temple where the whole Citie resorted,
It was wrought in the dial which was a public work Set up in a public place upon the head of the steps of the stair of the palace against the Temple where the Whole city resorted,
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so that the wo•ke was knowne to the whole Citie, and consequently to all Iudah, and that by reason of the publike place.
so that the wo•ke was known to the Whole city, and consequently to all Iudah, and that by reason of the public place.
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Secondly, it is wrought in the bodie of the Sunne, that all the world might see the wonder in the Sunne as well as Iudah did, both in Sunne and diall, that they might be conuicted, seeing him in his wonderfull works who of nature is inuisible, that they might say with themselues, We are out of the way and haue worshipped the wrong God, leauing the right God.
Secondly, it is wrought in the body of the Sun, that all the world might see the wonder in the Sun as well as Iudah did, both in Sun and dial, that they might be convicted, seeing him in his wonderful works who of nature is invisible, that they might say with themselves, We Are out of the Way and have worshipped the wrong God, leaving the right God.
ord, pn31 vbz vvn p-acp dt n1 pp-f dt n1, cst d dt n1 vmd vvi dt n1 p-acp dt n1 c-acp av c-acp np1 vdd, av-d p-acp n1 cc n1, cst pns32 vmd vbi j-vvn, vvg pno31 p-acp po31 j n2 r-crq pp-f n1 vbz j, cst pns32 vmd vvi p-acp px32, pns12 vbr av pp-f dt n1 cc vhb vvn dt j-jn np1, vvg dt j-jn np1.
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For surely when I looke on the wonders which God hath shewed from time to time on this King, I am moued to thinke that God had purposely brought him into these extremities and great dangers, that in his wonderfull deliuerances he might be knowne to the whole world;
For surely when I look on the wonders which God hath showed from time to time on this King, I am moved to think that God had purposely brought him into these extremities and great dangers, that in his wonderful Deliverances he might be known to the Whole world;
p-acp av-j c-crq pns11 vvb p-acp dt n2 r-crq np1 vhz vvn p-acp n1 p-acp n1 p-acp d n1, pns11 vbm vvn pc-acp vvi cst np1 vhd av vvn pno31 p-acp d n2 cc j n2, cst p-acp po31 j n2 pns31 vmd vbi vvn p-acp dt j-jn n1;
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he bringeth him into such dangers that whereas nature and naturall meanes could haue no place:
he brings him into such dangers that whereas nature and natural means could have no place:
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he deliuereth him so miraculously by such wonders, to make all the world to stoupe.
he Delivereth him so miraculously by such wonders, to make all the world to stoop.
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Another end was this, that this good King might be honored of all the world whom God so honored.
another end was this, that this good King might be honoured of all the world whom God so honoured.
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For good reason it is, that those whom God so honoreth they should honour.
For good reason it is, that those whom God so Honoureth they should honour.
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These haue bene the two ends why God hath wrought so many miracles in the person of this King.
These have be the two ends why God hath wrought so many Miracles in the person of this King.
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For ye heard how wonderfully in the night by his Angell, he destroyed a hundreth and fourescore thousands of persons;
For you herd how wonderfully in the night by his Angel, he destroyed a Hundredth and fourescore thousands of Persons;
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this is a wonderfull thing, and now when he had fallen in the hands of a terrible plague,
this is a wonderful thing, and now when he had fallen in the hands of a terrible plague,
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so that there is none able to helpe it, yet the Lord healeth him extraordinarily,
so that there is none able to help it, yet the Lord heals him extraordinarily,
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and he confirmeth it by such a wonder that the like was neuer heard of or seene before.
and he confirmeth it by such a wonder that the like was never herd of or seen before.
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In deede we reade in Iehoshuashs time, that the Sunne was made to stand in the firmament;
In deed we read in Iehoshuashs time, that the Sun was made to stand in the firmament;
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but to go backe by so many houres and degrees, it was neuer heard of nor seene before.
but to go back by so many hours and Degrees, it was never herd of nor seen before.
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Looke then if these signes serued not to the honor of God, and vnder God to the honor of his seruant.
Look then if these Signs served not to the honour of God, and under God to the honour of his servant.
n1 av cs d n2 vvd xx p-acp dt n1 pp-f np1, cc p-acp np1 p-acp dt n1 pp-f po31 n1.
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The profite that is to be gathered of signes, properly called signes instituted by God, stands in ye representation:
The profit that is to be gathered of Signs, properly called Signs instituted by God, Stands in you representation:
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for there cannot be a signe properly, except it represent in some measure the thing signified by it.
for there cannot be a Signen properly, except it represent in Some measure the thing signified by it.
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There must be some conformitie and proportion, or else it is not a signe, as Augustine saith.
There must be Some conformity and proportion, or Else it is not a Signen, as Augustine Says.
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But this signe whereof we speake is miraculous and supernaturall, and therefore hath no such relation as Sacraments haue.
But this Signen whereof we speak is miraculous and supernatural, and Therefore hath not such Relation as Sacraments have.
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But yet there may be a proper and secret relation espied in it, which is this:
But yet there may be a proper and secret Relation espied in it, which is this:
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for it appeareth well that God would let vs see, and let the King see by the working of this signe, that looke how easie it was to him to bring backe the Sunne which had but two houres to his going downe, to that same place where he rose in the morning;
for it appears well that God would let us see, and let the King see by the working of this Signen, that look how easy it was to him to bring back the Sun which had but two hours to his going down, to that same place where he rose in the morning;
c-acp pn31 vvz av cst np1 vmd vvi pno12 vvi, cc vvb dt n1 vvb p-acp dt n-vvg pp-f d n1, cst vvb q-crq j pn31 vbds p-acp pno31 pc-acp vvi av dt n1 r-crq vhd cc-acp crd n2 p-acp po31 vvg a-acp, p-acp cst d n1 c-crq pns31 vvd p-acp dt n1;
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as easie it is to him, and farre easier to bring backe the Kings life which had but two houres to the time of death, to a fresh morning of youth againe, and to a ioyfull age:
as easy it is to him, and Far Easier to bring back the Kings life which had but two hours to the time of death, to a fresh morning of youth again, and to a joyful age:
c-acp j pn31 vbz p-acp pno31, cc av-j jc pc-acp vvi av dt ng1 n1 r-crq vhd cc-acp crd n2 p-acp dt n1 pp-f n1, p-acp dt j n1 pp-f n1 av, cc p-acp dt j n1:
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It is as easie to God to worke the one as the other.
It is as easy to God to work the one as the other.
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And so we may take vp the end why these signes and such like wonders was wrought by Christ in establishing of the new couenant.
And so we may take up the end why these Signs and such like wonders was wrought by christ in establishing of the new Covenant.
cc av pns12 vmb vvi a-acp dt n1 c-crq d n2 cc d j n2 vbds vvn p-acp np1 p-acp vvg pp-f dt j n1.
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The end no doubt was to strengthen our faith which we haue alreadie receiued by the preaching of the Gospel;
The end no doubt was to strengthen our faith which we have already received by the preaching of the Gospel;
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for signes are not giuen to create in vs faith, they are not giuen to begin our coniunction with Christ, it is the preaching of the Gospell that beginneth this coniunction:
for Signs Are not given to create in us faith, they Are not given to begin our conjunction with christ, it is the preaching of the Gospel that begins this conjunction:
p-acp n2 vbr xx vvn pc-acp vvi p-acp pno12 n1, pns32 vbr xx vvn pc-acp vvi po12 n1 p-acp np1, pn31 vbz dt vvg pp-f dt n1 cst vvz d n1:
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Signes are giuen as seales to enlarge and confirme this our coniunction. And as the Apostle saith well, Heb. 2. signes serue to two two ends:
Signs Are given as Seals to enlarge and confirm this our conjunction. And as the Apostle Says well, Hebrew 2. Signs serve to two two ends:
n2 vbr vvn p-acp n2 pc-acp vvi cc vvi d po12 n1. cc c-acp dt n1 vvz av, np1 crd n2 vvi p-acp crd crd n2:
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first, to beare witnesse to the truth; secondly, to confirme the faith of the beleeuer. This ye see clearely in our Sacrament, the Sacrament of the Supper.
First, to bear witness to the truth; secondly, to confirm the faith of the believer. This you see clearly in our Sacrament, the Sacrament of the Supper.
ord, pc-acp vvi n1 p-acp dt n1; ord, pc-acp vvi dt n1 pp-f dt n1. np1 pn22 vvb av-j p-acp po12 n1, dt n1 pp-f dt n1.
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This Sacrament was not appointed to make our coniunction first with Christ;
This Sacrament was not appointed to make our conjunction First with christ;
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we haue not entry vnto Christ by this Sacrament, but it maketh vs to possesse Christ whom we had alreadie in some measure:
we have not entry unto christ by this Sacrament, but it makes us to possess christ whom we had already in Some measure:
pns12 vhb xx n1 p-acp np1 p-acp d n1, cc-acp pn31 vvz pno12 pc-acp vvi np1 ro-crq pns12 vhd av p-acp d n1:
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It maketh vs to possesse him more fully, and extendeth the bounds of our narrow heart, that he may be the more largely receiued of vs;
It makes us to possess him more Fully, and extendeth the bounds of our narrow heart, that he may be the more largely received of us;
pn31 vvz pno12 pc-acp vvi pno31 av-dc av-j, cc vvz dt n2 pp-f po12 j n1, cst pns31 vmb vbi dt av-dc av-j vvn pp-f pno12;
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so of this signe the King hath great comfort.
so of this Signen the King hath great Comfort.
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I grant there is greater comfort to be had in the word then of the signe,
I grant there is greater Comfort to be had in the word then of the Signen,
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and greater comfort to be had of the working of the Spirit within, then of either of them:
and greater Comfort to be had of the working of the Spirit within, then of either of them:
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yet it is as true, that euery one of these bringeth their owne comfort.
yet it is as true, that every one of these brings their own Comfort.
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There is greater comfort to be had of the word then of the signe, and yet the signe hath the owne comfort.
There is greater Comfort to be had of the word then of the Signen, and yet the Signen hath the own Comfort.
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There is greater comfort to be had of the Spirit then of the word, and yet the word hath the owne comfort.
There is greater Comfort to be had of the Spirit then of the word, and yet the word hath the own Comfort.
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And there is no word able to vtter, and far lesse any heart able to receiue that comfort,
And there is no word able to utter, and Far less any heart able to receive that Comfort,
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yea not halfe the quarter of that comfort which is prepared for them that loue God.
yea not half the quarter of that Comfort which is prepared for them that love God.
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So this signe, suppose there be not so great comfort vttered by it as by the word,
So this Signen, suppose there be not so great Comfort uttered by it as by the word,
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yet it hath the owne comfort. Thus farre concerning the signe it selfe.
yet it hath the own Comfort. Thus Far Concerning the Signen it self.
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As to the third thing, the manifesting of this signe, it is not by the vertue or power that flowed out of Isaiah, suppose he was an instrument; As to the third thing, the manifesting of this Signen, it is not by the virtue or power that flowed out of Isaiah, suppose he was an Instrument;
c-acp p-acp dt ord n1, dt n-vvg pp-f d n1, pn31 vbz xx p-acp dt n1 cc n1 cst vvd av pp-f np1, vvb pns31 vbds dt n1;
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for the text resolueth this clearely, where it is said, This is the signe of the Lord:
for the text resolveth this clearly, where it is said, This is the Signen of the Lord:
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besides this, it is certaine that there is no force nor vertue in any creature,
beside this, it is certain that there is no force nor virtue in any creature,
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yea not in the diuell himselfe to worke any true wonder, but in God himselfe onely.
yea not in the Devil himself to work any true wonder, but in God himself only.
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For why? there is no signe or wonder which is a true wonder, but it passeth the force, bounds, and compasse of nature:
For why? there is no Signen or wonder which is a true wonder, but it passes the force, bounds, and compass of nature:
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Therefore there is no creature able to worke any wonder: For why, they are bounded within the compasse and bounds of their nature:
Therefore there is no creature able to work any wonder: For why, they Are bounded within the compass and bounds of their nature:
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and therefore as to all these wonders and miracles which are wrought by the diuell and the Pope his vicar, they are false and lying wonders;
and Therefore as to all these wonders and Miracles which Are wrought by the Devil and the Pope his vicar, they Are false and lying wonders;
cc av c-acp p-acp d d n2 cc n2 r-crq vbr vvn p-acp dt n1 cc dt n1 po31 n1, pns32 vbr j cc j-vvg n2;
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I say it not, but the Apostle saith it, 2. Thess. 2. that the coming of Antichrist shall be in the mightie power of the diuell, in the which he shall worke false wonders and lying signes.
I say it not, but the Apostle Says it, 2. Thess 2. that the coming of Antichrist shall be in the mighty power of the Devil, in the which he shall work false wonders and lying Signs.
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And as all the rest are false and lyes, so these legs and armes which ye see in the entries and porches of their Churches, are manifest lies and deceits of Sathan.
And as all the rest Are false and lies, so these legs and arms which you see in the entries and Porches of their Churches, Are manifest lies and Deceits of Sathan.
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Now as to the manner of the working of this miracle, it it is said in the 2. Kings. 20. that it was procured by the Prophets prayer:
Now as to the manner of the working of this miracle, it it is said in the 2. Kings. 20. that it was procured by the prophets prayer:
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It is •aid there, that the Prophet prayed that the Sunne should be brought backe. So the prayer of the Prophet preuented before it came to passe.
It is •aid there, that the Prophet prayed that the Sun should be brought back. So the prayer of the Prophet prevented before it Come to pass.
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Now, that same very thing which the Lord was purposed to do, and promised to do,
Now, that same very thing which the Lord was purposed to do, and promised to do,
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yet he wil do it in such sort, that he wil haue the Prophet first to aske it.
yet he will do it in such sort, that he will have the Prophet First to ask it.
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Now this letteth vs see clearely, that there is no merit in our prayers, there is no such force or worthinesse in our prayers as to merit any thing, but the Lord promiseth freely;
Now this lets us see clearly, that there is no merit in our Prayers, there is no such force or worthiness in our Prayers as to merit any thing, but the Lord promises freely;
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and as he promiseth freely, so he performeth it as freely.
and as he promises freely, so he Performeth it as freely.
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Then wherefore will he haue vs to pray? Because prayer is a part of the worship of God, he will haue vs to feele what the want of benefits is, he will haue vs exercised in this part of duty;
Then Wherefore will he have us to pray? Because prayer is a part of the worship of God, he will have us to feel what the want of benefits is, he will have us exercised in this part of duty;
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that when we get them, we may vse them so much the more to his glory.
that when we get them, we may use them so much the more to his glory.
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What the prayers of this Country, specially the prayers of the Church of this towne, haue purchased in the withdrawing of the Lords threatning,
What the Prayers of this Country, specially the Prayers of the Church of this town, have purchased in the withdrawing of the lords threatening,
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and chiefly of the last threatning, I meane that huge Nauie of ships; I think now the manifest effects declare.
and chiefly of the last threatening, I mean that huge Navy of ships; I think now the manifest effects declare.
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But what honour God hath gotten for it, our manners since that time clearely testifie.
But what honour God hath got for it, our manners since that time clearly testify.
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For if yee looke to the growth of sinne, more ougly sinnes were neuer committed then since that fame ceassed.
For if ye look to the growth of sin, more ugly Sins were never committed then since that fame ceased.
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So I say, he is mad, and voide of all naturall light, much more supernaturall, who thinketh that the Lord hath taken away his hand, suppose he striketh not.
So I say, he is mad, and void of all natural Light, much more supernatural, who Thinketh that the Lord hath taken away his hand, suppose he striketh not.
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Indeede he hath withdrawne his hand, to let vs see the force of our prayers, and to try vs how we would vse this benefite;
Indeed he hath withdrawn his hand, to let us see the force of our Prayers, and to try us how we would use this benefit;
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but seeing it is so highly abused, if there were no other thing but the birth of iniquity wherewith the land is ouerburthened, ere the Lord want any meanes to punish the committers and ouerseers of these iniquities, he will rather punish the land from heauen immediatly,
but seeing it is so highly abused, if there were no other thing but the birth of iniquity wherewith the land is overburdened, ere the Lord want any means to Punish the committers and Overseers of these iniquities, he will rather Punish the land from heaven immediately,
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or else make it to spue out the inhabitants. For suppose the Lord spare, yet he will not forgiue this contempt.
or Else make it to spue out the inhabitants. For suppose the Lord spare, yet he will not forgive this contempt.
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But this sparing is of the Lords benignity; he letteth them hoord vp sinne against the day of wrath.
But this sparing is of the lords benignity; he lets them hoard up sin against the day of wrath.
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I insist no further in it.
I insist no further in it.
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Now followeth in order the Kings thankefulnesse vnto the Lord, for the benefite which he hath receiued. Now follows in order the Kings thankfulness unto the Lord, for the benefit which he hath received.
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And forsooth, this King is greatly thankefull:
And forsooth, this King is greatly thankful:
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and he hath set downe and left in register his song of thankefulnesse, to testifie, that he is not like to vs;
and he hath Set down and left in register his song of thankfulness, to testify, that he is not like to us;
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he hath set downe a notable song of lamentation and thanksegiuing, that we reade of none better in any King except that which is in the 51. Psal. He hath set downe a song of lamentation, to testifie his infirmitie and disease;
he hath Set down a notable song of lamentation and thanksegiuing, that we read of none better in any King except that which is in the 51. Psalm He hath Set down a song of lamentation, to testify his infirmity and disease;
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and he hath set downe a song of praise, to testifie his thankefulnes toward God. This song standeth of three parts.
and he hath Set down a song of praise, to testify his thankfulness towards God. This song Stands of three parts.
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In the first part he letteth vs see the great trouble and perplexity, whereinto he was fallen;
In the First part he lets us see the great trouble and perplexity, whereinto he was fallen;
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what he said, and what he did in his trouble.
what he said, and what he did in his trouble.
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In the second part, he maketh a rehearsall of the greatnesse of •he benefites that he hath receiued,
In the second part, he makes a rehearsal of the greatness of •he benefits that he hath received,
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and promiseth to put his trust in him, to make his dependance on God, and on no other.
and promises to put his trust in him, to make his dependence on God, and on no other.
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In the third part he letteth vs see that he is mindefull to be thankfull as long as he liueth,
In the third part he lets us see that he is mindful to be thankful as long as he lives,
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and all his dayes to praise him, and not to be forgetfull of him. I thinke these be the three parts of the song.
and all his days to praise him, and not to be forgetful of him. I think these be the three parts of the song.
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Now ere we enter into the first part, it is necessary that ye vnderstand the course of this Kings life, Now ere we enter into the First part, it is necessary that you understand the course of this Kings life,
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and the manner of his behauiour in his whole life;
and the manner of his behaviour in his Whole life;
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that marking the course of his life at least, if ye will not follow the course of other common Christians, ye may learne to follow a King.
that marking the course of his life At least, if you will not follow the course of other Common Christians, you may Learn to follow a King.
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Take heede then vnto the course of his life.
Take heed then unto the course of his life.
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In the 14 yeare of his reigne, he was threatned by the King of Ashur, he was threatned by two sundrie Ambassadours,
In the 14 year of his Reign, he was threatened by the King of Ashur, he was threatened by two sundry ambassadors,
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and God his Master and he himselfe was in their face blasphemed.
and God his Master and he himself was in their face blasphemed.
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After this in his great extremity what doth he? He and the Prophet go to the Church and addresse them to prayer, this is one part of his exercise.
After this in his great extremity what does he? He and the Prophet go to the Church and address them to prayer, this is one part of his exercise.
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And vpon his instant prayer what commeth to passe? He purchaseth a wonderfull deliuerance: and vpon this deliuerance what doth he? He and the Prophet praiseth God.
And upon his instant prayer what comes to pass? He purchases a wonderful deliverance: and upon this deliverance what does he? He and the Prophet Praiseth God.
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So, here ye see prayer and prayse are his chiefe exercises.
So, Here you see prayer and praise Are his chief exercises.
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Now he is not so soone deliuered, but he falleth in the hands of a terrible plague:
Now he is not so soon Delivered, but he falls in the hands of a terrible plague:
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and death is so present sent to him, that he seeth no outgate. Now what doth he? He and the Prophet both pray, I doubt not.
and death is so present sent to him, that he sees no outgate. Now what does he? He and the Prophet both pray, I doubt not.
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What followeth vpon this? He is deliuered. What followeth of the deliuerance? He and the Prophet thanke God.
What follows upon this? He is Delivered. What follows of the deliverance? He and the Prophet thank God.
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So here also ye see prayer and prayse.
So Here also you see prayer and praise.
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What further? Vpon this deliuerance he falleth into pride & ambition he braggeth of all his iewels and treasures,
What further? Upon this deliverance he falls into pride & ambition he braggeth of all his Jewels and treasures,
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as if he had conquered them by his owne industry. What followeth vpon this? The Prophet threatneth him;
as if he had conquered them by his own industry. What follows upon this? The Prophet threatens him;
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Vpon this threatning he is humbled:
Upon this threatening he is humbled:
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After humiliation the Prophet comforteth him, and vpon his comfort he thanketh God, and saith, The word of the Lord is good,
After humiliation the Prophet comforts him, and upon his Comfort he thanketh God, and Says, The word of the Lord is good,
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but yet let there be peace and rest in my dayes. but yet let there be peace and rest in my days.
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Now take heede to the whole course of this Kings life, and ye shall see his whole life to be nothing els but a falling and rising, a praying and praysing of God continually.
Now take heed to the Whole course of this Kings life, and you shall see his Whole life to be nothing Else but a falling and rising, a praying and praising of God continually.
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For as long as we cary about with vs these decaying houses of clay, (as Iob saith) & are clogged with them,
For as long as we carry about with us these decaying houses of clay, (as Job Says) & Are clogged with them,
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yea, as long as the dregs of iniquity remaine in our soules, we shall be subiect to a continuall falling and rising, by the grace of God, and not of our selues.
yea, as long as the dregs of iniquity remain in our Souls, we shall be Subject to a continual falling and rising, by the grace of God, and not of our selves.
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Of the which this his continuall praying and praysing of God springeth.
Of the which this his continual praying and praising of God springs.
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He prayeth for strength in his battels, and he prayseth God for his victory and deliuerance.
He Prayeth for strength in his battles, and he Praiseth God for his victory and deliverance.
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Now take vp the lesson, and learne of a King what should be a Christians excercise, that seeing this mortality wherein we dwell,
Now take up the Lesson, and Learn of a King what should be a Christians Exercise, that seeing this mortality wherein we dwell,
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& the corruption wherewith we are beset (for our sanctification is but begun, and very imperfect in this life) maketh vs to slide;
& the corruption wherewith we Are beset (for our sanctification is but begun, and very imperfect in this life) makes us to slide;
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and seeing we are subiect to daily trouble, and our life is but a continuall fighting, should not this be our exercise, continuall praying and praysing of God? praying God for strength in the time of our falles and troubles,
and seeing we Are Subject to daily trouble, and our life is but a continual fighting, should not this be our exercise, continual praying and praising of God? praying God for strength in the time of our falls and Troubles,
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and praysing him for our victories? He that shall follow the life of this King, shall obtaine the like end.
and praising him for our victories? He that shall follow the life of this King, shall obtain the like end.
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And suppose his life be a continuall fighting, yet the Lord shall euer raise him, and comfort him with his Spirit.
And suppose his life be a continual fighting, yet the Lord shall ever raise him, and Comfort him with his Spirit.
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He that omitteth this exercise of prayer, is most vnhappy; for if he craueth not strength, he is vnworthy of rising.
He that omitteth this exercise of prayer, is most unhappy; for if he craveth not strength, he is unworthy of rising.
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There is none of vs but we are all subiect to this estate. And therefore if we would rise, we must pray; yea, pray instantly and continually.
There is none of us but we Are all Subject to this estate. And Therefore if we would rise, we must pray; yea, pray instantly and continually.
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So, I recommend prayer & praysing vnto you all. Thus farre concerning the course of the Kings life.
So, I recommend prayer & praising unto you all. Thus Far Concerning the course of the Kings life.
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Now to come to the first part of the song:
Now to come to the First part of the song:
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In the first part he letteth vs see the great trouble, perplexity, and perturbation of minde wherein he was; In the First part he lets us see the great trouble, perplexity, and perturbation of mind wherein he was;
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he letteth vs see what he said in this trouble.
he lets us see what he said in this trouble.
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Ere he enter to the words, in the beginning of the 9. verse he noteth the circumstance of time,
Ere he enter to the words, in the beginning of the 9. verse he notes the circumstance of time,
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when he was cast into this trouble and perturbation of mind: and forsooth, the circumstance is worthy of noting.
when he was cast into this trouble and perturbation of mind: and forsooth, the circumstance is worthy of noting.
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In the circumstance of time it is said, In the cutting off of my dayes :
In the circumstance of time it is said, In the cutting off of my days:
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when was that? to wit, at what time the P•ophet told him, that it behooued him to die.
when was that? to wit, At what time the P•ophet told him, that it behooved him to die.
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Then this trouble and perturbatiō came on me.
Then this trouble and perturbation Come on me.
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From the time he had once said, it behooued him to die, he fell into this feare, suppose a godly King,
From the time he had once said, it behooved him to die, he fell into this Fear, suppose a godly King,
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and as well reported of as any other King in the Scriptures:
and as well reported of as any other King in the Scriptures:
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yet as soone as he heareth the sentence of death pronounced, he trembleth and feareth exceedingly.
yet as soon as he hears the sentence of death pronounced, he Trembleth and fears exceedingly.
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And surely it cannot be otherwise;
And surely it cannot be otherwise;
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for death is a violent separation and tearing asunder of that which the Lord hath appoynted to be conioyned, to wit, the soule and the body.
for death is a violent separation and tearing asunder of that which the Lord hath appointed to be conjoined, to wit, the soul and the body.
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If the body had remained in the first estate, and continued vnder obedience, these two had neuer bene separated;
If the body had remained in the First estate, and continued under Obedience, these two had never be separated;
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but by reason of disobedience and breakeng of the law of God, in came sinne, in cometh the violent separation, in cometh death, which is the reward of sinne, as the Apostle speaketh. Rom. 6. It is true indeede, (for this is necessary to be knowne) that there haue bene many euill men that haue sought death:
but by reason of disobedience and breakeng of the law of God, in Come sin, in comes the violent separation, in comes death, which is the reward of sin, as the Apostle speaks. Rom. 6. It is true indeed, (for this is necessary to be known) that there have be many evil men that have sought death:
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and it is as true, that there haue bene many good men that haue sought death:
and it is as true, that there have be many good men that have sought death:
cc pn31 vbz a-acp j, cst pc-acp vhi vbn d j n2 cst vhb vvn n1:
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yet neuer one of these sought death for it selfe, for it is not naturall to seeke the dissolution of our selues.
yet never one of these sought death for it self, for it is not natural to seek the dissolution of our selves.
av av crd pp-f d j-vvn n1 p-acp pn31 n1, c-acp pn31 vbz xx j pc-acp vvi dt n1 pp-f po12 n2.
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But these euill men that sought death, and put hand on themselues, in their appearance they sought it for a better:
But these evil men that sought death, and put hand on themselves, in their appearance they sought it for a better:
p-acp d j-jn n2 cst vvd n1, cc vvd n1 p-acp px32, p-acp po32 n1 pns32 vvd pn31 p-acp dt jc:
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to wit, to eschue the present torment and vexation of hell in their conscience wherein they were, thinking that their miserable soule, being out of the body, should be at greater libertie then if it were detained in this prison: But they are all deceiued.
to wit, to eschew the present torment and vexation of hell in their conscience wherein they were, thinking that their miserable soul, being out of the body, should be At greater liberty then if it were detained in this prison: But they Are all deceived.
p-acp n1, pc-acp vvi dt j n1 cc n1 pp-f n1 p-acp po32 n1 c-crq pns32 vbdr, vvg cst po32 j n1, vbg av pp-f dt n1, vmd vbi p-acp jc n1 cs cs pn31 vbdr vvn p-acp d n1: cc-acp pns32 vbr d vvn.
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For suppose hell be begun here, yet it is not in a full measure vntill this life be done,
For suppose hell be begun Here, yet it is not in a full measure until this life be done,
p-acp vvb n1 vbi vvn av, av pn31 vbz xx p-acp dt j n1 c-acp d n1 vbi vdn,
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and so the miserable caitife deceiueth himselfe.
and so the miserable caitiff deceiveth himself.
cc av dt j n1 vvz px31.
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On the other side, there haue bene good men that haue sought death, but not for it selfe but for a better.
On the other side, there have be good men that have sought death, but not for it self but for a better.
p-acp dt j-jn n1, pc-acp vhi vbn j n2 cst vhb vvn n1, cc-acp xx c-acp pn31 n1 p-acp p-acp dt jc.
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If they knew not & felt not that there were a better life to follow after death, they would not seeke it:
If they knew not & felt not that there were a better life to follow After death, they would not seek it:
cs pns32 vvd xx cc vvd xx d pc-acp vbdr dt jc n1 pc-acp vvi p-acp n1, pns32 vmd xx vvi pn31:
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but by reason they see there is a greater ioy to follow after it, therefore they regard not to taste in some measure for the present of the bitternesse of death.
but by reason they see there is a greater joy to follow After it, Therefore they regard not to taste in Some measure for the present of the bitterness of death.
cc-acp p-acp n1 pns32 vvb pc-acp vbz dt jc n1 pc-acp vvi p-acp pn31, av pns32 vvb xx pc-acp vvi p-acp d n1 p-acp dt j pp-f dt n1 pp-f n1.
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It it true againe & I grant, that death vnto thee who art a Christian is sanctified in the death of our maister and Sauiour Christ Iesus; (for blessed is the death of them that die in the Lord.) But suppose the death be sanctified,
It it true again & I grant, that death unto thee who art a Christian is sanctified in the death of our master and Saviour christ Iesus; (for blessed is the death of them that die in the Lord.) But suppose the death be sanctified,
pn31 pn31 j av cc pns11 vvb, cst n1 p-acp pno21 r-crq n1 dt njp vbz vvn p-acp dt n1 pp-f po12 n1 cc n1 np1 np1; (c-acp vvn vbz dt n1 pp-f pno32 cst vvb p-acp dt n1.) cc-acp vvb dt n1 vbb vvn,
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yet thou art not wholly sanctified:
yet thou art not wholly sanctified:
av pns21 vb2r xx av-jn vvn:
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for if thou were as sanctified as the death, thou wouldst not haue such a thing as terror, paine or griefe in thy death.
for if thou were as sanctified as the death, thou Wouldst not have such a thing as terror, pain or grief in thy death.
c-acp cs pns21 vbdr c-acp vvn p-acp dt n1, pns21 vmd2 xx vhi d dt n1 p-acp n1, n1 cc n1 p-acp po21 n1.
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But seeing in the best of vs all there is a remnant of corruption (would to God it were but a remnant) so thicke and foule that it is shame to speake of it;
But seeing in the best of us all there is a remnant of corruption (would to God it were but a remnant) so thick and foul that it is shame to speak of it;
p-acp vvg p-acp dt js pp-f pno12 d pc-acp vbz dt n1 pp-f n1 (vmd p-acp np1 pn31 vbdr p-acp dt n1) av j cc j cst pn31 vbz n1 pc-acp vvi pp-f pn31;
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this corruption vrgeth the conscience, so that where the conscience is vrged, there must be a feare;
this corruption urges the conscience, so that where the conscience is urged, there must be a Fear;
d n1 vvz dt n1, av cst c-crq dt n1 vbz vvn, pc-acp vmb vbi dt n1;
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and the more the conscience be vrged, the greater is the paine and terror. It is true that this feare is tempered by faith that dwelleth in the soule,
and the more the conscience be urged, the greater is the pain and terror. It is true that this Fear is tempered by faith that dwells in the soul,
cc dt av-dc dt n1 vbb vvn, dt jc vbz dt n1 cc n1. pn31 vbz j cst d n1 vbz vvn p-acp n1 cst vvz p-acp dt n1,
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and the hope of ioy that dwelleth in the faithfull soule, holdeth this feare in awe, that hope of heauenly ioy so swalloweth vp and deuoureth the feare,
and the hope of joy that dwells in the faithful soul, holds this Fear in awe, that hope of heavenly joy so swalloweth up and devoureth the Fear,
cc dt n1 pp-f n1 cst vvz p-acp dt j n1, vvz d n1 p-acp n1, cst n1 pp-f j n1 av vvz a-acp cc vvz dt n1,
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and maketh it to appeare to the looker on that the soule hath no feare: but no doubt there is a feare, and it is sure there is some griefe.
and makes it to appear to the looker on that the soul hath no Fear: but no doubt there is a Fear, and it is sure there is Some grief.
cc vv2 pn31 pc-acp vvi p-acp dt n1 p-acp d dt n1 vhz dx n1: cc-acp dx n1 pc-acp vbz dt n1, cc pn31 vbz j a-acp vbz d n1.
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It is onely as I haue said, the hope of that heauenly ioy that holdeth this feare in awe;
It is only as I have said, the hope of that heavenly joy that holds this Fear in awe;
pn31 vbz j c-acp pns11 vhb vvn, dt n1 pp-f cst j n1 cst vvz d n1 p-acp n1;
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where this hope is not, terrible is that feare, wonderfull are these terrours, great is that anguish of soule that is there,
where this hope is not, terrible is that Fear, wonderful Are these terrors, great is that anguish of soul that is there,
c-crq d n1 vbz xx, j vbz d n1, j vbr d n2, j vbz d n1 pp-f n1 cst vbz a-acp,
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so that I cannot find names to expresse it.
so that I cannot find names to express it.
av cst pns11 vmbx vvi n2 pc-acp vvi pn31.
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Terrible it is to see the countenance of God in his iustice, there is no creature that can abide it.
Terrible it is to see the countenance of God in his Justice, there is no creature that can abide it.
j pn31 vbz pc-acp vvi dt n1 pp-f np1 p-acp po31 n1, pc-acp vbz dx n1 cst vmb vvi pn31.
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Terrible it is to see their owne sinnes present themselues, the ouglinesse and guiltinesse of sinne.
Terrible it is to see their own Sins present themselves, the ugliness and guiltiness of sin.
j pn31 vbz pc-acp vvi po32 d n2 vvb px32, dt n1 cc n1 pp-f n1.
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And beside all these, to be left destitute of hope, it is not the least part of their grief;
And beside all these, to be left destitute of hope, it is not the least part of their grief;
cc p-acp d d, pc-acp vbi vvn j pp-f n1, pn31 vbz xx dt ds n1 pp-f po32 n1;
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and yet this is not regarded.
and yet this is not regarded.
cc av d vbz xx vvn.
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For men will not rise to get faith, if it should cost them but an houre, they will not come to heare the word.
For men will not rise to get faith, if it should cost them but an hour, they will not come to hear the word.
p-acp n2 vmb xx vvi pc-acp vvi n1, cs pn31 vmd vvi pno32 p-acp dt n1, pns32 vmb xx vvi pc-acp vvi dt n1.
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This is a wonderfull and miserable madnesse that is in the soule of man, that he will neuer prouide for hell vntill hell catch him.
This is a wonderful and miserable madness that is in the soul of man, that he will never provide for hell until hell catch him.
d vbz dt j cc j n1 cst vbz p-acp dt n1 pp-f n1, cst pns31 vmb av-x vvi p-acp n1 c-acp n1 vvi pno31.
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Now to come to our purpose, the lesse the corruptions be, the lesse must be the feare. Now to come to our purpose, the less the corruptions be, the less must be the Fear.
av pc-acp vvi p-acp po12 n1, dt av-dc dt n2 vbb, dt av-dc vmb vbi dt n1.
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3803
Wherein then should your exercise stand, should ye not studie to diminish this corruption? For he that would be voide of feare, must trauell to diminish this corruption, that the conscience may be cleane,
Wherein then should your exercise stand, should you not study to diminish this corruption? For he that would be void of Fear, must travel to diminish this corruption, that the conscience may be clean,
c-crq av vmd po22 n1 vvi, vmd pn22 xx vvi pc-acp vvi d n1? p-acp pns31 cst vmd vbi j pp-f n1, vmb vvi pc-acp vvi d n1, cst dt n1 vmb vbi j,
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and ye may haue a good testimonie, which maketh men to be without terrour.
and you may have a good testimony, which makes men to be without terror.
cc pn22 vmb vhi dt j n1, r-crq vvz n2 pc-acp vbi p-acp n1.
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3805
For as long as the loue of this world and of worldly things occupieth our soule, it is not possible that it can be without feare:
For as long as the love of this world and of worldly things occupieth our soul, it is not possible that it can be without Fear:
p-acp c-acp av-j c-acp dt n1 pp-f d n1 cc pp-f j n2 vvz po12 n1, pn31 vbz xx j cst pn31 vmb vbi p-acp n1:
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For why? there is no heart that can willingly part with the thing that it loueth, without exceeding sorrow and griefe.
For why? there is no heart that can willingly part with the thing that it loves, without exceeding sorrow and grief.
p-acp q-crq? pc-acp vbz dx n1 cst vmb av-j vvi p-acp dt n1 cst pn31 vvz, p-acp j-vvg n1 cc n1.
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Then we should trauell to take order with these affections and loue to worldly things,
Then we should travel to take order with these affections and love to worldly things,
cs pns12 vmd vvi pc-acp vvi n1 p-acp d n2 cc n1 p-acp j n2,
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but so farre as they may serue to the loue of God, and in God to loue our selues and our neighbour;
but so Far as they may serve to the love of God, and in God to love our selves and our neighbour;
cc-acp av av-j c-acp pns32 vmb vvi p-acp dt n1 pp-f np1, cc p-acp np1 pc-acp vvi po12 n2 cc po12 n1;
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that when he calleth no strange loue may draw vs from him.
that when he calls no strange love may draw us from him.
cst c-crq pns31 vvz dx j n1 vmb vvi pno12 p-acp pno31.
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3810
There is a common law in all cities concerning the forbidden goods, which are discharged plainly to be carried out of the country where we are presently,
There is a Common law in all cities Concerning the forbidden goods, which Are discharged plainly to be carried out of the country where we Are presently,
pc-acp vbz dt j n1 p-acp d n2 vvg dt j-vvn n2-j, r-crq vbr vvn av-j pc-acp vbi vvn av pp-f dt n1 c-crq pns12 vbr av-j,
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and suppose they were carried, they can serue to no vse in the countrey whither we go.
and suppose they were carried, they can serve to no use in the country whither we go.
cc vvb pns32 vbdr vvn, pns32 vmb vvi p-acp dx n1 p-acp dt n1 c-crq pns12 vvb.
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To let you see the exposition of the Parable;
To let you see the exposition of the Parable;
p-acp vvb pn22 vvb dt n1 pp-f dt n1;
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3813
I say, the loue of this world & the cares thereof, the loue of the flesh and the lusts thereof, are these forbidden goods which serue to no vse in the countrey whither we go,
I say, the love of this world & the Cares thereof, the love of the Flesh and the Lustiest thereof, Are these forbidden goods which serve to no use in the country whither we go,
pns11 vvb, dt n1 pp-f d n1 cc dt n2 av, dt n1 pp-f dt n1 cc dt n2 av, vbr d vvn n2-j r-crq vvb p-acp dx n1 p-acp dt n1 c-crq pns12 vvb,
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yea they are plainly forbidden by the King of the countrey. For the heart which is replenished with these, shall haue no entrie there.
yea they Are plainly forbidden by the King of the country. For the heart which is replenished with these, shall have no entry there.
uh pns32 vbr av-j vvn p-acp dt n1 pp-f dt n1. p-acp dt n1 r-crq vbz vvn p-acp d, vmb vhi dx n1 a-acp.
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There is a plaine discharge sounded concerning these goods, that we cleanse our hearts of them,
There is a plain discharge sounded Concerning these goods, that we cleanse our hearts of them,
pc-acp vbz dt j n1 vvd vvg d n2-j, cst pns12 vvb po12 n2 pp-f pno32,
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and prepare our selues to bring those commodities with vs that agree with the nature of that countrie.
and prepare our selves to bring those commodities with us that agree with the nature of that country.
cc vvb po12 n2 pc-acp vvi d n2 p-acp pno12 cst vvb p-acp dt n1 pp-f d n1.
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Let vs make vs for the loue of God and of our neighbour, and let vs cast off all contrarie loue;
Let us make us for the love of God and of our neighbour, and let us cast off all contrary love;
vvb pno12 vvi pno12 p-acp dt n1 pp-f np1 cc pp-f po12 n1, cc vvb pno12 vvi a-acp d j-jn n1;
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onely let vs loue God, and in God let vs loue our neighbour.
only let us love God, and in God let us love our neighbour.
av-j vvb pno12 vvi np1, cc p-acp np1 vvb pno12 vvi po12 n1.
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Now if I might obtaine this one lesson for all the rest, I would thinke my trauell verie well bestowed,
Now if I might obtain this one Lesson for all the rest, I would think my travel very well bestowed,
av cs pns11 vmd vvi d crd n1 p-acp d dt n1, pns11 vmd vvi po11 n1 av av vvn,
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and therefore I insist so much the more in it, that it may sinke into your hearts.
and Therefore I insist so much the more in it, that it may sink into your hearts.
cc av pns11 vvb av av-d dt av-dc p-acp pn31, cst pn31 vmb vvi p-acp po22 n2.
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3821
Now then this good King feareth, which telleth me that in all Christians there is some feare.
Now then this good King fears, which Telleth me that in all Christians there is Some Fear.
av cs d j n1 vvz, r-crq vvz pno11 cst p-acp d np1 pc-acp vbz d n1.
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I come to the next, what saith he in his trouble and perturbation? The effect of the thing he saith is this:
I come to the next, what Says he in his trouble and perturbation? The Effect of the thing he Says is this:
pns11 vvb p-acp dt ord, r-crq vvz pns31 p-acp po31 n1 cc n1? dt n1 pp-f dt n1 pns31 vvz vbz d:
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First he saith He saw his owne death prepared for him :
First he Says He saw his own death prepared for him:
ord pns31 vvz pns31 vvd po31 d n1 vvn p-acp pno31:
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3824
Next, because he was troubled with it and cast in a great perturbation, he subioyneth the reasons why he was so grieued.
Next, Because he was troubled with it and cast in a great perturbation, he subjoineth the Reasons why he was so grieved.
ord, c-acp pns31 vbds vvn p-acp pn31 cc vvi p-acp dt j n1, pns31 vvz dt n2 c-crq pns31 vbds av vvn.
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And as I may gather them, they are three in number.
And as I may gather them, they Are three in number.
cc c-acp pns11 vmb vvi pno32, pns32 vbr crd p-acp n1.
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But ere I come to the reasons I will tell you his owne words which he said in time of his trouble;
But ere I come to the Reasons I will tell you his own words which he said in time of his trouble;
cc-acp c-acp pns11 vvb p-acp dt n2 pns11 vmb vvi pn22 po31 d n2 r-crq pns31 vvd p-acp n1 pp-f po31 n1;
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he said, I shall go downe to the gates of the graue, I am drawing neare to the gates of death.
he said, I shall go down to the gates of the graven, I am drawing near to the gates of death.
pns31 vvd, pns11 vmb vvi a-acp p-acp dt n2 pp-f dt n1, pns11 vbm vvg av-j p-acp dt n2 pp-f n1.
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For so soone as I heard the Prophet say that I should die, so soone I began to prepare me for it;
For so soon as I herd the Prophet say that I should die, so soon I began to prepare me for it;
c-acp av av c-acp pns11 vvd dt n1 vvb cst pns11 vmd vvi, av av pns11 vvd pc-acp vvi pno11 p-acp pn31;
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for if all threatnings come to passe as the Prophet hath said, if I find no outgate in the mercie of God, I must die.
for if all threatenings come to pass as the Prophet hath said, if I find no outgate in the mercy of God, I must die.
c-acp cs d n2-vvg vvb pc-acp vvi p-acp dt n1 vhz vvn, cs pns11 vvb dx n1 p-acp dt n1 pp-f np1, pns11 vmb vvi.
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For this I know, that I am a mortall man;
For this I know, that I am a Mortal man;
p-acp d pns11 vvb, cst pns11 vbm dt j-jn n1;
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and suppose I be a King and a glorious King, yet I am not exempted from death,
and suppose I be a King and a glorious King, yet I am not exempted from death,
cc vvb pns11 vbi dt n1 cc dt j n1, av pns11 vbm xx vvn p-acp n1,
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and therefore I will prepare me for it.
and Therefore I will prepare me for it.
cc av pns11 vmb vvi pno11 p-acp pn31.
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3833
He knew wel, that suppose he made himselfe readie, he was not one haire nearer to death.
He knew well, that suppose he made himself ready, he was not one hair nearer to death.
pns31 vvd av, cst vvb pns31 vvd px31 j, pns31 vbds xx crd n1 av-jc p-acp n1.
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3834
Now surely if ye would follow this King, ye would be a thousand times readier and more able to liue then ye are in your diseases.
Now surely if you would follow this King, you would be a thousand times Readier and more able to live then you Are in your diseases.
av av-j cs pn22 vmd vvi d n1, pn22 vmd vbi dt crd n2 jc cc av-dc j pc-acp vvi cs pn22 vbr p-acp po22 n2.
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3835
But ye are cast vp in such a daintie and delicate fashion, that no man will suffer to heare of death, saying, It is a thing that will further man to die. But I say the contrarie;
But you Are cast up in such a dainty and delicate fashion, that no man will suffer to hear of death, saying, It is a thing that will further man to die. But I say the contrary;
p-acp pn22 vbr vvn a-acp p-acp d dt j cc j n1, cst dx n1 vmb vvi pc-acp vvi pp-f n1, vvg, pn31 vbz dt n1 cst vmb jc n1 pc-acp vvi. p-acp pns11 vvb dt j-jn;
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and the Spirit of God saith the contrarie. I say, the readier ye be to die, ye are the readier to liue;
and the Spirit of God Says the contrary. I say, the Readier you be to die, you Are the Readier to live;
cc dt n1 pp-f np1 vvz dt j-jn. pns11 vvb, dt jc pn22 vbb pc-acp vvi, pn22 vbr dt jc pc-acp vvi;
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3837
he that saith the contrarie, I say he speaketh an vntruth, if he were the best Doctor of Physicke.
he that Says the contrary, I say he speaks an untruth, if he were the best Doctor of Physic.
pns31 cst vvz dt n-jn, pns11 vvb pns31 vvz dt n1, cs pns31 vbdr dt js n1 pp-f n1.
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3838
Therefore when sicknesse which is the messenger of death beginneth to pull your eares, the first thing that ought to be propounded to the patient, is to bid him make him readie for death;
Therefore when sickness which is the Messenger of death begins to pull your ears, the First thing that ought to be propounded to the patient, is to bid him make him ready for death;
av c-crq n1 r-crq vbz dt n1 pp-f n1 vvz pc-acp vvi po22 n2, dt ord n1 cst vmd pc-acp vbi vvn p-acp dt j, vbz pc-acp vvi pno31 vvi pno31 av-j p-acp n1;
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for the readier he is to die, as I haue said, he is the more able to liue.
for the Readier he is to die, as I have said, he is the more able to live.
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Then ye see Hezekiah knew, that suppose he was a King, yet he was mortall.
Then you see Hezekiah knew, that suppose he was a King, yet he was Mortal.
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As to his words, he setteth downe three reasons wherefore his death grieueth him so much.
As to his words, he sets down three Reasons Wherefore his death grieves him so much.
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If ye looke to the reasons, there appeareth at the first no weight in them; yet being tried more narrowly, ye shall finde in them a greater validitie.
If you look to the Reasons, there appears At the First no weight in them; yet being tried more narrowly, you shall find in them a greater validity.
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The first reason is this, I am depriued of the residue of my yeares.
The First reason is this, I am deprived of the residue of my Years.
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He was a man at that time of 38. or 39. yeares, and of such age as he might haue liued twise as long by the course of nature,
He was a man At that time of 38. or 39. Years, and of such age as he might have lived twice as long by the course of nature,
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as Dauid saith O! but this appeareth to be a slight reason, & it is slight indeede if there be no more in it.
as David Says OH! but this appears to be a slight reason, & it is slight indeed if there be no more in it.
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He is not so much grieued at the cutting off his yeares as at the cutting off the affaires which the shortning of his yeares brought with it.
He is not so much grieved At the cutting off his Years as At the cutting off the affairs which the shortening of his Years brought with it.
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So there were two respects wherefore this King was so grieued at the cutting off of his dayes:
So there were two respects Wherefore this King was so grieved At the cutting off of his days:
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The first, because the worke of reformation in Church & policy, which he had begun, would ceasse.
The First, Because the work of Reformation in Church & policy, which he had begun, would cease.
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And out of question this hastie cutting off made him so well prepared in his heart to die,
And out of question this hasty cutting off made him so well prepared in his heart to die,
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as he would haue bene if he had had leysure. So in respect he lacked time;
as he would have be if he had had leisure. So in respect he lacked time;
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and yet he was not so voide of all preparation as commonly youth is, that cast off all repentance to the last age, thinking there is time enough before them:
and yet he was not so void of all preparation as commonly youth is, that cast off all Repentance to the last age, thinking there is time enough before them:
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In these respects, that the worke of reformation by the cutting off of his time would be imperfect,
In these respects, that the work of Reformation by the cutting off of his time would be imperfect,
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and in respect he should not haue bene so well prepared in his heart, therefore he is grieued at his death,
and in respect he should not have be so well prepared in his heart, Therefore he is grieved At his death,
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and saith, I am depriued of the residue of mine yeares.
and Says, I am deprived of the residue of mine Years.
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Well, to apply this vnto our cause, I thinke there is none but they see clearely, that if we come not with better speede to the worke of reformation then we are like to do, I feare that we leaue not this worke onely vn-ended, but vn-begun:
Well, to apply this unto our cause, I think there is none but they see clearly, that if we come not with better speed to the work of Reformation then we Are like to do, I Fear that we leave not this work only unended, but unbegun:
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for if this confusion of Church and policie grow from day to day as it doth without interruption,
for if this confusion of Church and policy grow from day to day as it does without interruption,
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as if there were not a King in Israel, I say if this confusion endure, no question but the birth of iniquitie shall so ouerburthen the land, that it shall make it to spue foorth the inhabitants.
as if there were not a King in Israel, I say if this confusion endure, no question but the birth of iniquity shall so overburthen the land, that it shall make it to spue forth the inhabitants.
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I will not insist, I am assured there is no magistrate of any degree but he is lawfully forewarned and made inexcusable before God.
I will not insist, I am assured there is no magistrate of any degree but he is lawfully forewarned and made inexcusable before God.
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The second reason wherefore his death grieued him, is set down in the beginning of the 11. verse, where he saith, I shall not see the Lord in the land of the liuing:
The second reason Wherefore his death grieved him, is Set down in the beginning of the 11. verse, where he Says, I shall not see the Lord in the land of the living:
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Then this is it yt grieued him, because he should not see the Lord.
Then this is it that grieved him, Because he should not see the Lord.
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How can this be? I am assured, he had that same eye in seeing of the Lord that Dauid had.
How can this be? I am assured, he had that same eye in seeing of the Lord that David had.
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How is it that he sayth, he shal not see the Lord? What kinde of eye Dauid had is declared in the 16. Psal. Where he sayth, that he set the Lord before him in all his works, he reioyceth exceedingly in his heart;
How is it that he say, he shall not see the Lord? What kind of eye David had is declared in the 16. Psalm Where he say, that he Set the Lord before him in all his works, he rejoices exceedingly in his heart;
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and he sayth, I am sure that my soule shall be gathered with the rest of the soules of my faithfull predecessors, who are in the presence of God, where there is fulnesse of pleasure,
and he say, I am sure that my soul shall be gathered with the rest of the Souls of my faithful predecessors, who Are in the presence of God, where there is fullness of pleasure,
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and sweetnesse of life for euer.
and sweetness of life for ever.
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I am assured, this good man was not destitute of this eye, but in some m•asu•e he saw with it,
I am assured, this good man was not destitute of this eye, but in Some m•asu•e he saw with it,
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as his father Dauid. How is is then that he sayth, He shall not see the Lord ? He expounde•h himselfe a little after;
as his father David. How is is then that he say, He shall not see the Lord? He expounde•h himself a little After;
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& ye see a cleare commentary in the end of the verse, he sayth, He shall not see the Lord in the Land of the liuing.
& you see a clear commentary in the end of the verse, he say, He shall not see the Lord in the Land of the living.
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As though he would say, I shall no• see him as I was wont to see him before, I shall not see him in his Church,
As though he would say, I shall no• see him as I was wont to see him before, I shall not see him in his Church,
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as the rest of his faithfull seruants see him. How this was, ye know the custome of the Scriptures in this matter.
as the rest of his faithful Servants see him. How this was, you know the custom of the Scriptures in this matter.
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God was said to be seene of old, when the visible signes wherein he gaue his presence, were seene.
God was said to be seen of old, when the visible Signs wherein he gave his presence, were seen.
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For God being in himselfe inuisible, when the visible signes of his presence were seene, he himselfe was said to be seene.
For God being in himself invisible, when the visible Signs of his presence were seen, he himself was said to be seen.
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As when they saw the Temple, God came in their minde, when they saw the Tabernacle, God was said to be seene,
As when they saw the Temple, God Come in their mind, when they saw the Tabernacle, God was said to be seen,
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& chiefly when they saw the Arke, God was said to be seene, because about it appeared the glory of God:
& chiefly when they saw the Ark, God was said to be seen, Because about it appeared the glory of God:
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For in that same cloud, which replenished the inward house, his glory appeared.
For in that same cloud, which replenished the inward house, his glory appeared.
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Now by reason that these visible signes wherein he gaue his presence were seene, God was said to be seene.
Now by reason that these visible Signs wherein he gave his presence were seen, God was said to be seen.
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Then the reason is this, I shall not see the Lord in the land of the liuing:
Then the reason is this, I shall not see the Lord in the land of the living:
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That is, I shal be taken from his seruice, I shall not see him in his Temple as I was wont to do.
That is, I shall be taken from his service, I shall not see him in his Temple as I was wont to do.
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Surely in this, as in all the rest, he followeth the footsteps of his good father Dauid. As we may read in all ye Psalmes, made in time of his greatest persecution.
Surely in this, as in all the rest, he follows the footsteps of his good father David. As we may read in all you Psalms, made in time of his greatest persecution.
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There was nothing grieued him so much as because he had not liberty to assemble with the rest of the faithfull,
There was nothing grieved him so much as Because he had not liberty to assemble with the rest of the faithful,
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as Psalm. 84. and 112. he sayth, My heart reioyced when they said to me, Let vs go to the house of the Lord.
as Psalm. 84. and 112. he say, My heart rejoiced when they said to me, Let us go to the house of the Lord.
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This singular & godly loue of the word of God, among many vertues, is extreme losse to this King.
This singular & godly love of the word of God, among many Virtues, is extreme loss to this King.
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And for this reason he is now grieued.
And for this reason he is now grieved.
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Now let vs compare our selues with this King, and trie whether ye follow him in your hearts in this poynt or not: Now let us compare our selves with this King, and try whither you follow him in your hearts in this point or not:
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that is, whether ye haue such a desire to heare the word as he had. But surely, he shall condemmne all estates.
that is, whither you have such a desire to hear the word as he had. But surely, he shall condemmne all estates.
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For if ye will looke to the prophane multitude of this country, how well they like of the hearing of the word, their maners declare.
For if you will look to the profane multitude of this country, how well they like of the hearing of the word, their manners declare.
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For as to the multitude, if they haue any businesse remaining, it is cast off vntill the Lords day;
For as to the multitude, if they have any business remaining, it is cast off until the lords day;
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and if there be any markets, meetings, appointmentes, and traffiques, all is cast off till that day.
and if there be any Markets, meetings, appointments, and traffics, all is cast off till that day.
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And the best of you hath taken such a loathing at the hearing of the word, that ye are wearie to rise in the morning to heare it,
And the best of you hath taken such a loathing At the hearing of the word, that you Are weary to rise in the morning to hear it,
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if it were but an houre sooner then your diet.
if it were but an hour sooner then your diet.
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What must this contempt worke? Of necessity it must bring exceeding famine of that same food which we loathed.
What must this contempt work? Of necessity it must bring exceeding famine of that same food which we loathed.
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For the Lord will not suffer his word which of it selfe is so dainty and delicate, to be contemned.
For the Lord will not suffer his word which of it self is so dainty and delicate, to be contemned.
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And it cannot be but that the same word, which your fathers and some of your selues haue runne many miles to heare, is as dainty now as it was then.
And it cannot be but that the same word, which your Father's and Some of your selves have run many miles to hear, is as dainty now as it was then.
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And therefore it cannot be that the Lord wil suffer this contempt, but either there must be greater zeale,
And Therefore it cannot be that the Lord will suffer this contempt, but either there must be greater zeal,
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or of force we shall be spoyled of it. Thus farre concerning the second cause. As to the third, I shall touch it shortly, and so I shall end. The third cause is this;
or of force we shall be spoiled of it. Thus Far Concerning the second cause. As to the third, I shall touch it shortly, and so I shall end. The third cause is this;
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he sayth, he shall see man no more among the inhabitants of the earth.
he say, he shall see man no more among the inhabitants of the earth.
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Now what a cause is this? This appeareth to be a very slight cause that he should be grieued at his death,
Now what a cause is this? This appears to be a very slight cause that he should be grieved At his death,
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because he should see man no more.
Because he should see man no more.
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For I am assured, there were men in his daies whom he tooke no pleasure to see,
For I am assured, there were men in his days whom he took no pleasure to see,
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and whom he could not see without great griefe, euen such monsters as are now in our dayes.
and whom he could not see without great grief, even such monsters as Are now in our days.
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This generall must be restrained to this, as if he would say, I shal not see men, that is, faithfull men, honest and obedient subiects to God and their King, of whose company I had delight,
This general must be restrained to this, as if he would say, I shall not see men, that is, faithful men, honest and obedient Subjects to God and their King, of whose company I had delight,
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and whose protection I was, I shall see these good men no more.
and whose protection I was, I shall see these good men no more.
cc rg-crq n1 pns11 vbds, pns11 vmb vvi d j n2 av-dx av-dc.
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He had such a care of the Church and of the Christian subiects vnder him, that in the very houre of his death he sheweth his compassion toward them,
He had such a care of the Church and of the Christian Subjects under him, that in the very hour of his death he shows his compassion towards them,
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and is grieued that they should lacke his protection in time coming.
and is grieved that they should lack his protection in time coming.
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Well, the country is exceeding blessed that hath such a Prince, who is endued with the care of his subiects,
Well, the country is exceeding blessed that hath such a Prince, who is endued with the care of his Subjects,
av, dt n1 vbz vvg vvn d vhz d dt n1, r-crq vbz vvn p-acp dt n1 pp-f po31 n2-jn,
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and specially of the Church, that in his death he is sorrie that they should be depriued of his protection. And turne it ouer againe:
and specially of the Church, that in his death he is sorry that they should be deprived of his protection. And turn it over again:
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As cursed and vnhappy is that countrie, who hath a King yt hath no kind of care or respect of his subiects, much lesse of Gods Church, which is the best part of his subiects.
As cursed and unhappy is that country, who hath a King that hath no kind of care or respect of his Subjects, much less of God's Church, which is the best part of his Subjects.
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Therfore it is euery one of your duties that heare me, & see what it is to lacke this blessing, to craue of God, that he would distill his grace into his Maiesties heart, which may moue him to take vp another manner of protection then hitherto he hath done.
Therefore it is every one of your duties that hear me, & see what it is to lack this blessing, to crave of God, that he would distil his grace into his Majesties heart, which may move him to take up Another manner of protection then hitherto he hath done.
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Oh, would to God it were so. Thus farre for the exposition of the causes shortly.
O, would to God it were so. Thus Far for the exposition of the Causes shortly.
uh, vmd p-acp np1 pn31 vbdr av. av av-j p-acp dt n1 pp-f dt n2 av-j.
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In all these causes, some things are worthy of praise, and some things are worthy of dispraise;
In all these Causes, Some things Are worthy of praise, and Some things Are worthy of dispraise;
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for I stand not to iustifie him in them all.
for I stand not to justify him in them all.
c-acp pns11 vvb xx pc-acp vvi pno31 p-acp pno32 d.
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They are worthy of commendation, so far as they flowed from faith, and tended to the glory of God and weale of his Church.
They Are worthy of commendation, so Far as they flowed from faith, and tended to the glory of God and weal of his Church.
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They are worthy of reproofe, so far as they flowed from ye foolish affectiō & corruption of nature, without the which none can be,
They Are worthy of reproof, so Far as they flowed from you foolish affection & corruption of nature, without the which none can be,
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so long as we be in this life.
so long as we be in this life.
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Then ye see, the best goods yt we haue to carry with vs of our owne, is this corruption & foolish affection.
Then you see, the best goods that we have to carry with us of our own, is this corruption & foolish affection.
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No question, Kings haue not this power to carry their iewels & magnificenc• with them;
No question, Kings have not this power to carry their Jewels & magnificenc• with them;
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but surely they carry their vices & faults of their gouernment with them, which shall meete them.
but surely they carry their vices & Faults of their government with them, which shall meet them.
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And surely, if this good King caried any of this stuffe with him, much more shall other Kings.
And surely, if this good King carried any of this stuff with him, much more shall other Kings.
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And as it is in Kings, so is it in euery of vs; we shall all carry with vs vertues or vices.
And as it is in Kings, so is it in every of us; we shall all carry with us Virtues or vices.
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If we cary vertue with vs, then shal we haue a good conscience to meete vs there.
If we carry virtue with us, then shall we have a good conscience to meet us there.
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Then to end this matter, prepare your hearts, and make both hand and heart voide of the loue and affection of the world, that your hearts being busied onely with the loue of good things, ye may cary your hearts with you when the Lord calleth. Then to end this matter, prepare your hearts, and make both hand and heart void of the love and affection of the world, that your hearts being busied only with the love of good things, you may carry your hearts with you when the Lord calls.
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And as your eares are bent to receiue this word, so let it be digested in your hearts, that in your death I may see the fruites and effects thereof.
And as your ears Are bent to receive this word, so let it be digested in your hearts, that in your death I may see the fruits and effects thereof.
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And seeing we must either cary with vs vertues or vices, the fauour of God to mercy,
And seeing we must either carry with us Virtues or vices, the favour of God to mercy,
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or the fauour of sathan to iudgement, should not our whole indeuour be that these foule vices may be remoued out of our hearts? and should not our whole study be, that our soule which is holden so fast bound in the chaines of wickednesse, may be set at freedome and liberty? That we may haue melting hearts, acknowledging that by the bloud of Christ our sins are forgiuen;
or the favour of sathan to judgement, should not our Whole endeavour be that these foul vices may be removed out of our hearts? and should not our Whole study be, that our soul which is held so fast bound in the chains of wickedness, may be Set At freedom and liberty? That we may have melting hearts, acknowledging that by the blood of christ our Sins Are forgiven;
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that through a stedfast faith in his bloud, & sure hope in his mercy, we may seale vp that peace which floweth from the pacification purchased by the offering vp of his owne body? Now when I see mine owne conscience pacified,
that through a steadfast faith in his blood, & sure hope in his mercy, we may seal up that peace which flows from the pacification purchased by the offering up of his own body? Now when I see mine own conscience pacified,
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and my soule so washed from the spots of corruption, that all my sinnes are forgiuen me, am I not happy? and this can neuer be,
and my soul so washed from the spots of corruption, that all my Sins Are forgiven me, am I not happy? and this can never be,
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except in your hearts ye be as attentiue as with your eares ye are to heare me.
except in your hearts you be as attentive as with your ears you Are to hear me.
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But if this matter as it is heard by the eare, so it were learned & remēbred by the heart, we should see greater profite in sanctification and newnesse of life this day then we do,
But if this matter as it is herd by the ear, so it were learned & remembered by the heart, we should see greater profit in sanctification and newness of life this day then we do,
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and death would not be so fearefull to many as it is.
and death would not be so fearful to many as it is.
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For the ready way to eschue the feare of death, is, not to delay your repentāce,
For the ready Way to eschew the Fear of death, is, not to Delay your Repentance,
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but let the whole course of your life be a continuall repentance.
but let the Whole course of your life be a continual Repentance.
cc-acp vvb dt j-jn n1 pp-f po22 n1 vbb dt j n1.
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Happy is he that learneth this lesson, and more then happy is he that followeth it,
Happy is he that learneth this Lesson, and more then happy is he that follows it,
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and as vnhappy he, that neuer practiseth it.
and as unhappy he, that never Practiseth it.
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The Lord worke so with vs, & grant vs such increase of his Spirit, that we may follow it,
The Lord work so with us, & grant us such increase of his Spirit, that we may follow it,
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and study to practise it in our life and conuersation. The Lord grant this for the righteous merits of Iesus Christ;
and study to practise it in our life and Conversation. The Lord grant this for the righteous merits of Iesus christ;
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to whom with the Father and the holy Spirit, be all praise, honour and glory, for now and for euer. Amen.
to whom with the Father and the holy Spirit, be all praise, honour and glory, for now and for ever. Amen.
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THE NINTH SERMON VPON ISAIAH, CHAPTER 38. 12 Mine habitation is departed, and is remoued from me, like a shepheards tent:
THE NINTH SERMON UPON ISAIAH, CHAPTER 38. 12 Mine habitation is departed, and is removed from me, like a shepherds tent:
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I haue cut off like a weauer my life:
I have Cut off like a weaver my life:
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he will cut me off from the height, from day to night, thou wilt make an end of me.
he will Cut me off from the height, from day to night, thou wilt make an end of me.
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13 I reckoned to the morning, but he brake all my bones like a Lion: from day to night wilt thou make an end of me.
13 I reckoned to the morning, but he brake all my bones like a lion: from day to night wilt thou make an end of me.
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14 Like a Crane or Swallow, so did I chatter: I did mourne as a Doue:
14 Like a Crane or Swallow, so did I chatter: I did mourn as a Dove:
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mine eyes were lift vp on high; O Lord it hath oppressed me, comfort me.
mine eyes were lift up on high; Oh Lord it hath oppressed me, Comfort me.
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IN our last sermon (welbeloued in Christ Iesus) the Prophet assureth the King of his health by a wonderfull signe, which was giuen to him.
IN our last sermon (well-beloved in christ Iesus) the Prophet assureth the King of his health by a wonderful Signen, which was given to him.
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The manner and forme of the manifesting of the signe was this; The King seeketh a signe and the Lord granteth a signe vnto him:
The manner and Form of the manifesting of the Signen was this; The King seeks a Signen and the Lord grants a Signen unto him:
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and after the same manner that he sought a signe it was giuen to him.
and After the same manner that he sought a Signen it was given to him.
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Thirdly, the Lord manifesteth this signe by his owne power and vertue, without the support of any creature.
Thirdly, the Lord manifesteth this Signen by his own power and virtue, without the support of any creature.
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The King seeketh a signe, not that he is distrustfull of Gods promise, nor yet to tempt God as the wicked do;
The King seeks a Signen, not that he is distrustful of God's promise, nor yet to tempt God as the wicked doe;
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but he seeketh a signe to strengthen his beliefe in the Lords promise. He belieueth the promise, yet his beliefe was weake:
but he seeks a Signen to strengthen his belief in the lords promise. He Believeth the promise, yet his belief was weak:
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and to strengthen his weake fai•h he seeketh the signe. The thing that weakeneth his beliefe was this:
and to strengthen his weak fai•h he seeks the Signen. The thing that weakeneth his belief was this:
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The Prophet in an houre and shorter space cometh to the King, and proposeth two contrarie sentences:
The Prophet in an hour and shorter Molle comes to the King, and Proposeth two contrary sentences:
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Fi•st he saith to him, Make thee readie thou must die; in an instant of time he pronounceth the plaine contrarie and saith, Thou shalt liue:
Fi•st he Says to him, Make thee ready thou must die; in an instant of time he pronounceth the plain contrary and Says, Thou shalt live:
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both these two could not stand.
both these two could not stand.
d d crd vmd xx vvi.
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Therefore he seeketh a signe to strengthen his beliefe, whereby he might know the truth of the last promise.
Therefore he seeks a Signen to strengthen his belief, whereby he might know the truth of the last promise.
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This signe was giuen him as ye heard;
This Signen was given him as you herd;
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and looke after what manner he craued it, after that same manner it is granted according to his desire:
and look After what manner he craved it, After that same manner it is granted according to his desire:
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The Sunne is b•ought backe, as also the shadow of it in his Fathers diall by ten degrees,
The Sun is b•ought back, as also the shadow of it in his Father's dial by ten Degrees,
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and the day which otherwise should haue lasted but twelue houres, by this wonder it is made to endure for the space of 22 houres.
and the day which otherwise should have lasted but twelue hours, by this wonder it is made to endure for the Molle of 22 hours.
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The signe was wrought partly in the diall, partly in the body of the Sunne.
The Signen was wrought partly in the dial, partly in the body of the Sun.
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It was wrought in the bodie of the diall, because it was a publike worke, see vp in a publike place at the head of the palace ouer against the Temple:
It was wrought in the body of the dial, Because it was a public work, see up in a public place At the head of the palace over against the Temple:
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to the end the miracle wrought in it, which was in such an open and common place, might be knowne to all the Citie,
to the end the miracle wrought in it, which was in such an open and Common place, might be known to all the city,
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and consequently to all that were in Iudea.
and consequently to all that were in Iudea.
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It was wrought in the bodie of the Sunne, that the knowledge of that worke might come to the whole world, that the whole world who saw that light, might see in that worke a God whom they saw not so before.
It was wrought in the body of the Sun, that the knowledge of that work might come to the Whole world, that the Whole world who saw that Light, might see in that work a God whom they saw not so before.
pn31 vbds vvn p-acp dt n1 pp-f dt n1, cst dt n1 pp-f d n1 vmd vvi p-acp dt j-jn n1, cst dt j-jn n1 r-crq vvd d n1, vmd vvi p-acp d n1 dt n1 r-crq pns32 vvd xx av a-acp.
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This signe was exceeding fit and proper for the purpose, for by this signe the King saw euidently that it was as easie to God to bring backe his life to a flourishing youth, which was hastening to decay,
This Signen was exceeding fit and proper for the purpose, for by this Signen the King saw evidently that it was as easy to God to bring back his life to a flourishing youth, which was hastening to decay,
d n1 vbds vvg j cc j p-acp dt n1, c-acp p-acp d n1 dt n1 vvd av-j cst pn31 vbds p-acp j p-acp np1 pc-acp vvi av po31 n1 p-acp dt j-vvg n1, r-crq vbds vvg pc-acp vvi,
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as it was to bring backe the Sunne, which was very neare to his going down.
as it was to bring back the Sun, which was very near to his going down.
c-acp pn31 vbds pc-acp vvi av dt n1, r-crq vbds av av-j p-acp po31 vvg a-acp.
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This signe is wrought onely by the vertue of God.
This Signen is wrought only by the virtue of God.
d n1 vbz vvn av-j p-acp dt n1 pp-f np1.
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For that generall is true, There is no creature, yea not the diuell himselfe, that hath power to shew any true miracle.
For that general is true, There is no creature, yea not the Devil himself, that hath power to show any true miracle.
p-acp d n1 vbz j, a-acp vbz dx n1, uh xx dt n1 px31, cst vhz n1 pc-acp vvi d j n1.
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Then all those miracles that are in the popish Churches, as the images of legs and armes, waxe clothes,
Then all those Miracles that Are in the popish Churches, as the Images of legs and arms, wax clothes,
av d d n2 cst vbr p-acp dt j n2, c-acp dt n2 pp-f n2 cc n2, vvb n2,
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and all the rest of that sort, are deceiuing lies of the diuell.
and all the rest of that sort, Are deceiving lies of the Devil.
cc d dt n1 pp-f d n1, vbr vvg n2 pp-f dt n1.
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The King purchaseth this signe by his owne prayer, to learne vs this lesson, That suppose the Lord be of minde and purpose to giue vs benefits,
The King purchases this Signen by his own prayer, to Learn us this Lesson, That suppose the Lord be of mind and purpose to give us benefits,
dt n1 vvz d n1 p-acp po31 d n1, pc-acp vvi pno12 d n1, cst vvb dt n1 vbb pp-f n1 cc n1 pc-acp vvi pno12 n2,
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and suppose he hath promised to grant benefits vnto vs, yet he will not giue them but to the seekers, he will haue vs first seeking them before we obtaine them.
and suppose he hath promised to grant benefits unto us, yet he will not give them but to the seekers, he will have us First seeking them before we obtain them.
cc vvb pns31 vhz vvn pc-acp vvi n2 p-acp pno12, av pns31 vmb xx vvi pno32 p-acp p-acp dt n2, pns31 vmb vhi pno12 ord vvg pno32 c-acp pns12 vvb pno32.
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And so he would learne vs this exercise, to stand constant in honouring and worshipping of him who hath these benefits to giue vs. Before we entred into the song, we declared vnto you the whole course of this Kings life from the 14. yeare of his reigne;
And so he would Learn us this exercise, to stand constant in honouring and worshipping of him who hath these benefits to give us Before we entered into the song, we declared unto you the Whole course of this Kings life from the 14. year of his Reign;
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and in his whole course ye saw, that his whole life was a continuall falling and rising, a continuall praying and praising of God:
and in his Whole course you saw, that his Whole life was a continual falling and rising, a continual praying and praising of God:
cc p-acp po31 j-jn n1 pn22 vvd, cst po31 j-jn n1 vbds dt j n-vvg cc vvg, dt j n-vvg cc vvg pp-f np1:
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Praying in the time of his falles and of his trouble, that the Lord would strengthen him by his Spirit:
Praying in the time of his falls and of his trouble, that the Lord would strengthen him by his Spirit:
vvg p-acp dt n1 pp-f po31 n2 cc pp-f po31 n1, cst dt n1 vmd vvi pno31 p-acp po31 n1:
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And praysing God for his victories, that he had so mightily deliuered him.
And praising God for his victories, that he had so mightily Delivered him.
cc vvg np1 p-acp po31 n2, cst pns31 vhd av av-j vvd pno31.
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In this we see an image of a Christian life, and of a Christian exercise, to assure euery one of you that while ye are here, your life shall be but a continuall falling and rising, rising by the speciall grace and mercie of God in Christ Iesus.
In this we see an image of a Christian life, and of a Christian exercise, to assure every one of you that while you Are Here, your life shall be but a continual falling and rising, rising by the special grace and mercy of God in christ Iesus.
p-acp d pns12 vvb dt n1 pp-f dt njp n1, cc pp-f dt njp n1, pc-acp vvi d crd pp-f pn22 d n1 pn22 vbr av, po22 n1 vmb vbi p-acp dt j n-vvg cc vvg, vvg p-acp dt j n1 cc n1 pp-f np1 p-acp np1 np1.
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And therefore it becometh you to be occupied in the same exercises wherein this King was imployed:
And Therefore it Becometh you to be occupied in the same exercises wherein this King was employed:
cc av pn31 vvz pn22 pc-acp vbi vvn p-acp dt d n2 c-crq d n1 vbds vvn:
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In the time of your falles and troubles to be diligent in prayer, seeking strength of the Lord to endure;
In the time of your falls and Troubles to be diligent in prayer, seeking strength of the Lord to endure;
p-acp dt n1 pp-f po22 n2 cc vvz pc-acp vbi j p-acp n1, vvg n1 pp-f dt n1 pc-acp vvi;
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and praysing him in your victories.
and praising him in your victories.
cc vvg pno31 p-acp po22 n2.
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He that forgetteth to pray, forgetteth to rise, and therefore take heed that in all your troubles ye haue euer recourse to God by prayer.
He that forgetteth to pray, forgetteth to rise, and Therefore take heed that in all your Troubles you have ever recourse to God by prayer.
pns31 cst vvz pc-acp vvi, vvz pc-acp vvi, cc av vvb n1 cst p-acp d po22 n2 pn22 vhb av n1 p-acp np1 p-acp n1.
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We tooke the song to stand of these three parts:
We took the song to stand of these three parts:
pns12 vvd dt n1 pc-acp vvi pp-f d crd n2:
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In the first part is set downe the great trouble, perplexitie and perturbation wherein the King was, what he said during this trouble, and what he did:
In the First part is Set down the great trouble, perplexity and perturbation wherein the King was, what he said during this trouble, and what he did:
p-acp dt ord n1 vbz vvn a-acp dt j n1, n1 cc n1 c-crq dt n1 vbds, r-crq pns31 vvd p-acp d n1, cc r-crq pns31 vdd:
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In the second part there is a rehearsall made of the great benefit that he obtained,
In the second part there is a rehearsal made of the great benefit that he obtained,
p-acp dt ord n1 pc-acp vbz dt n1 vvd pp-f dt j n1 cst pns31 vvd,
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how singular and how excellent it was:
how singular and how excellent it was:
c-crq j cc c-crq j pn31 vbds:
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In the third part he maketh a faithfull promise, to be thankfull to God for this benefit, to praise him all the dayes of his life,
In the third part he makes a faithful promise, to be thankful to God for this benefit, to praise him all the days of his life,
p-acp dt ord n1 pns31 vvz dt j n1, pc-acp vbi j p-acp np1 p-acp d n1, pc-acp vvi pno31 d dt n2 pp-f po31 n1,
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& that so long as he liued he would neuer forget him.
& that so long as he lived he would never forget him.
cc cst av av-j c-acp pns31 vvd pns31 vmd av-x vvi pno31.
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In the first part we marked the circumstance of time when this trouble of mind ouertooke the King;
In the First part we marked the circumstance of time when this trouble of mind overtook the King;
p-acp dt ord n1 pns12 vvd dt n1 pp-f n1 c-crq d n1 pp-f n1 vvd dt n1;
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to wit, at what time the seruant of God came to him, & told him it behooued him to die:
to wit, At what time the servant of God Come to him, & told him it behooved him to die:
p-acp n1, p-acp r-crq n1 dt n1 pp-f np1 vvd p-acp pno31, cc vvd pno31 pn31 vvd pno31 pc-acp vvi:
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from the time he heard death denounced, incontinently the mention of death striketh a feare and a trembling in him.
from the time he herd death denounced, incontinently the mention of death striketh a Fear and a trembling in him.
p-acp dt n1 pns31 vvd n1 vvn, av-j dt n1 pp-f n1 vvz dt n1 cc dt j-vvg p-acp pno31.
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It casteth him in a great perturbation of mind.
It Cast him in a great perturbation of mind.
pn31 vvz pno31 p-acp dt j n1 pp-f n1.
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3989
Suppose he was a godly King, and indeed such a King of whom there is as good mention made as of any other King in the Scriptures of God,
Suppose he was a godly King, and indeed such a King of whom there is as good mention made as of any other King in the Scriptures of God,
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yet notwithstanding at the hearing of death he feareth and trembleth.
yet notwithstanding At the hearing of death he fears and Trembleth.
av a-acp p-acp dt n-vvg pp-f n1 pns31 vvz cc vvz.
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This death is indeed a renting asunder of those two parts which were appointed to haue remained together,
This death is indeed a renting asunder of those two parts which were appointed to have remained together,
d n1 vbz av dt vvg av pp-f d crd n2 r-crq vbdr vvn pc-acp vhi vvn av,
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and therefore it is no maruell, suppose the mention of it strike a feare in the heart.
and Therefore it is no marvel, suppose the mention of it strike a Fear in the heart.
cc av pn31 vbz dx n1, vvb dt n1 pp-f pn31 vvb dt n1 p-acp dt n1.
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Our owne sinne hath procured it, and in some measure it is good that we taste what sin hath brought with it.
Our own sin hath procured it, and in Some measure it is good that we taste what since hath brought with it.
np1 d n1 vhz vvn pn31, cc p-acp d n1 pn31 vbz j cst pns12 vvb r-crq n1 vhz vvn p-acp pn31.
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3994
It is true indeed, our death that are Christians, is fully sanctified in the death of Christ Iesus:
It is true indeed, our death that Are Christians, is Fully sanctified in the death of christ Iesus:
pn31 vbz j av, po12 n1 cst vbr np1, vbz av-j vvn p-acp dt n1 pp-f np1 np1:
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But it is as true on the other side, that suppose our death be fully sanctified,
But it is as true on the other side, that suppose our death be Fully sanctified,
cc-acp pn31 vbz a-acp j p-acp dt j-jn n1, cst vvb po12 n1 vbi av-j vvn,
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yet so long as we remaine in this earth we are not fully sanctified.
yet so long as we remain in this earth we Are not Fully sanctified.
av av av-j c-acp pns12 vvb p-acp d n1 pns12 vbr xx av-j vvn.
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And in respect there remaineth in vs (yea in the best of vs all) a remanent of corruption,
And in respect there remains in us (yea in the best of us all) a remanent of corruption,
cc p-acp n1 a-acp vvz p-acp pno12 (uh a-acp dt js pp-f pno12 d) dt j pp-f n1,
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3998
yea would God it were but a remanent; of this floweth this feare, trouble & perturbation of mind.
yea would God it were but a remanent; of this flows this Fear, trouble & perturbation of mind.
uh vmd n1 pn31 vbdr p-acp dt j; pp-f d vvz d n1, n1 cc n1 pp-f n1.
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3999
It is true, that this faith and the constant hope of a better life that dwelleth in the other part of the soule, do temper the feare, mitigate the trouble,
It is true, that this faith and the constant hope of a better life that dwells in the other part of the soul, do temper the Fear, mitigate the trouble,
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and swallow vp the paine of death:
and swallow up the pain of death:
cc vvi a-acp dt n1 pp-f n1:
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yet in respect of the corruption that remaineth, some feare must be, and the greater the corruption is, the greater feare falleth vpon the conscience.
yet in respect of the corruption that remains, Some Fear must be, and the greater the corruption is, the greater Fear falls upon the conscience.
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The chiefe corruption that grieueth vs in the time of death, is the loue of the world, the cares of the world, the inordinate loue of flesh and bloud:
The chief corruption that grieves us in the time of death, is the love of the world, the Cares of the world, the inordinate love of Flesh and blood:
dt j-jn n1 cst vvz pno12 p-acp dt n1 pp-f n1, vbz dt n1 pp-f dt n1, dt n2 pp-f dt n1, dt j n1 pp-f n1 cc n1:
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4003
So that he that would make himselfe voide of feare, must prouide to rid his hands and his heart of these inordinate affections:
So that he that would make himself void of Fear, must provide to rid his hands and his heart of these inordinate affections:
av cst pns31 cst vmd vvi px31 j pp-f n1, vmb vvi pc-acp vvi po31 n2 cc po31 n1 pp-f d j n2:
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for experience (although vnhappie) teacheth vs, that there is no man that can part with that he loueth without exceeding griefe.
for experience (although unhappy) Teaches us, that there is no man that can part with that he loves without exceeding grief.
p-acp n1 (cs j) vvz pno12, cst pc-acp vbz dx n1 cst vmb vvi p-acp cst pns31 vvz p-acp j-vvg n1.
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And therefore in the point of death, experience teacheth what it is to cast our affection on friuolous things that suddainly vanish.
And Therefore in the point of death, experience Teaches what it is to cast our affection on frivolous things that suddenly vanish.
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So I say, now it is time to rid your hands and purge your hearts of such preposterous affections, that death which vnto others is so terrible,
So I say, now it is time to rid your hands and purge your hearts of such preposterous affections, that death which unto Others is so terrible,
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when it cometh it may be a blessing vnto you.
when it comes it may be a blessing unto you.
c-crq pn31 vvz pn31 vmb vbi dt n1 p-acp pn22.
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I shew vnto you that all those care were forbidden goods, expresly inhibited by the King of heauen, which are neither profi•able for you nor to the countrey whither ye go.
I show unto you that all those care were forbidden goods, expressly inhibited by the King of heaven, which Are neither profi•able for you nor to the country whither you go.
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And therefore I desired you to carrie with you the loue of God, and the loue of your neighbour in God:
And Therefore I desired you to carry with you the love of God, and the love of your neighbour in God:
cc av pns11 vvd pn22 pc-acp vvi p-acp pn22 dt n1 pp-f np1, cc dt n1 pp-f po22 n1 p-acp np1:
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And these kind of commodities shall both profit you, and be welcome to the countrey whither ye go.
And these kind of commodities shall both profit you, and be welcome to the country whither you go.
cc d n1 pp-f n2 vmb av-d vvi pn22, cc vbi j-jn p-acp dt n1 c-crq pn22 vvb.
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4011
In this trouble the first thing that he vttereth, he sayth with himselfe, I see I must die, I am drawing neere to the ports of the graue.
In this trouble the First thing that he uttereth, he say with himself, I see I must die, I am drawing near to the ports of the graven.
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Suppose he was very loath to die, as his words do testifie, yet he maketh him ready.
Suppose he was very loath to die, as his words do testify, yet he makes him ready.
vvb pns31 vbds av j pc-acp vvi, c-acp po31 n2 vdb vvi, av pns31 vvz pno31 j.
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4013
It is foolish & false to thinke, that preparation to death is a furtherance to death: No, the contrary is true.
It is foolish & false to think, that preparation to death is a furtherance to death: No, the contrary is true.
pn31 vbz j cc j pc-acp vvi, cst n1 p-acp n1 vbz dt n1 p-acp n1: uh-dx, dt n-jn vbz j.
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4014
The readier ye are to die, the more able ye are to liue, & the lesse shall be your anguish when the Lord calleth.
The Readier you Are to die, the more able you Are to live, & the less shall be your anguish when the Lord calls.
dt jc pn22 vbr pc-acp vvi, dt av-dc j pn22 vbr pc-acp vvi, cc dt av-dc vmb vbi po22 n1 c-crq dt n1 vvz.
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4015
As to the reasons I will not insist in them, onely the last reason that maketh death to be so fearefull to this good King, was the great loue which he had to the Church that was in his country;
As to the Reasons I will not insist in them, only the last reason that makes death to be so fearful to this good King, was the great love which he had to the Church that was in his country;
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the great care which he had of his faithfull subiects, who should lacke by his death his mercifull protection.
the great care which he had of his faithful Subjects, who should lack by his death his merciful protection.
dt j n1 r-crq pns31 vhd pp-f po31 j n2-jn, r-crq vmd vvi p-acp po31 n1 po31 j n1.
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4017
And in this I did let you see, that the country had an exceeding blessing, where the Prince is so carefull for the Church in his country,
And in this I did let you see, that the country had an exceeding blessing, where the Prince is so careful for the Church in his country,
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4018
and of his faithfull subiects, that in his death he hath mind of them, and is grieued to depart from them.
and of his faithful Subjects, that in his death he hath mind of them, and is grieved to depart from them.
cc pp-f po31 j n2-jn, cst p-acp po31 n1 pns31 vhz n1 pp-f pno32, cc vbz vvn pc-acp vvi p-acp pno32.
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4019
As on the other side, the Church must be as heauily cursed, where the Prince hath no regard of ye Church in his country, nor of his faithfull subiects.
As on the other side, the Church must be as heavily cursed, where the Prince hath no regard of you Church in his country, nor of his faithful Subjects.
p-acp p-acp dt j-jn n1, dt n1 vmb vbi a-acp av-j vvn, c-crq dt n1 vhz dx n1 pp-f pn22 n1 p-acp po31 n1, ccx pp-f po31 j n2-jn.
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4020
As to the reasons I will not stand precisely in iustifying of them all;
As to the Reasons I will not stand precisely in justifying of them all;
p-acp p-acp dt n2 pns11 vmb xx vvi av-j p-acp vvg pp-f pno32 d;
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4021
I thinke as the word soundeth, that there is some thing worthy of praise and commendation in them,
I think as the word soundeth, that there is Some thing worthy of praise and commendation in them,
pns11 vvb p-acp dt n1 vvz, cst pc-acp vbz d n1 j pp-f n1 cc n1 p-acp pno32,
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4022
and some thing worthy of dispraise and reproofe;
and Some thing worthy of dispraise and reproof;
cc d n1 j pp-f n1 cc n1;
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For so farre as they flow of faith and of the good spirit of God, no question they are worthy of praise,
For so Far as they flow of faith and of the good Spirit of God, no question they Are worthy of praise,
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and so farre as they flow from the Kings vnruly affections, they are worthy of dispraise.
and so Far as they flow from the Kings unruly affections, they Are worthy of dispraise.
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And surely, it appeareth by the words, that his affections had bene somewhat vnruly. Well, the lesson that I gathered was;
And surely, it appears by the words, that his affections had be somewhat unruly. Well, the Lesson that I gathered was;
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This is the profite that we reape of these preposterous affections, they draw our loue from God to the creatures.
This is the profit that we reap of these preposterous affections, they draw our love from God to the creatures.
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And ere these affections can be drawne from the creature, they bring such a griefe vnto them as it were another death.
And ere these affections can be drawn from the creature, they bring such a grief unto them as it were Another death.
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Therefore the thing that we craued was, that ye should set your affection vpon God.
Therefore the thing that we craved was, that you should Set your affection upon God.
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The truth of loue is in God, and therefore it becometh you to bring your hearts from the creature vnto God,
The truth of love is in God, and Therefore it Becometh you to bring your hearts from the creature unto God,
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and imploy your affection vpon him, in whom onely is solid ioy. Thus farre we proceeded in our last exercise.
and employ your affection upon him, in whom only is solid joy. Thus Far we proceeded in our last exercise.
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Now in the words which I haue read, he returneth to his complaint, and he taketh vp his lamentation againe: Now in the words which I have read, he returns to his complaint, and he Takes up his lamentation again:
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& in the first part of the 12. verse, he vttereth his trouble wherein he was.
& in the First part of the 12. verse, he uttereth his trouble wherein he was.
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In the end of that verse and in the verse following, he vttereth the great rage & furie of his sicknes.
In the end of that verse and in the verse following, he uttereth the great rage & fury of his sickness.
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And in the 14. verse he letteth vs see what he did in this great rage and extremity of his disease.
And in the 14. verse he lets us see what he did in this great rage and extremity of his disease.
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Then to returne to the 12. verse:
Then to return to the 12. verse:
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I say in the beginning of it, he returneth to his lamentation, and he vttereth his complaint as he had wont to do, bursting out after this manner:
I say in the beginning of it, he returns to his lamentation, and he uttereth his complaint as he had wont to do, bursting out After this manner:
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Mine habitation (saith he) is departed and transported from me. Mine habitation (Says he) is departed and transported from me.
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As if he would say, my life is to depart, and the Lord is to transport it to another part, I see death is instant,
As if he would say, my life is to depart, and the Lord is to transport it to Another part, I see death is instant,
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and the Lord is cutting off this present life of mine.
and the Lord is cutting off this present life of mine.
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He letteth vs see the maner how his life is to be transported, by two similitudes. He lets us see the manner how his life is to be transported, by two Similitudes.
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The first similitude he taketh from a shepheards tent: The second similitude he taketh from a Weauer and his web.
The First similitude he Takes from a shepherds tent: The second similitude he Takes from a Weaver and his web.
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As to the first similitude, he sayth, his life is to be transported from him like a shepheards tent:
As to the First similitude, he say, his life is to be transported from him like a shepherds tent:
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Looke how the tents of shepheards are remoued, transported and remoued, so, saith the King, he saw his life to be subiect to the same transportation.
Look how the tents of shepherds Are removed, transported and removed, so, Says the King, he saw his life to be Subject to the same transportation.
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It is knowne to you all that reade histories, that in the East hote countries,
It is known to you all that read histories, that in the East hight countries,
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as namely among the Tartars and Arabians where the shepheards in the sommer seasons remaine vnder tents,
as namely among the Tartars and Arabians where the shepherds in the summer seasons remain under tents,
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so often as they remoue their flocks, they remoue their tents.
so often as they remove their flocks, they remove their tents.
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And in our owne countrie here, when our shepheards remoue their flockes, they remoue their other necessaries, alluding to that same custome:
And in our own country Here, when our shepherds remove their flocks, they remove their other necessaries, alluding to that same custom:
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so would the King say, look how these tents are remoued in the sommer season & transported, my life is subiect to the same condition.
so would the King say, look how these tents Are removed in the summer season & transported, my life is Subject to the same condition.
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Of this similitude we haue matter full of good doctrine: For this similitude doth first teach vs, that there is nothing more instable & vncertaine, Of this similitude we have matter full of good Doctrine: For this similitude does First teach us, that there is nothing more instable & uncertain,
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then is the life of man here beneath:
then is the life of man Here beneath:
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There is nothing more subiect to instability then this life which we liue in this body:
There is nothing more Subject to instability then this life which we live in this body:
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For, as to the nature of tents, ye see (whether ye call them tents, pauillions,
For, as to the nature of tents, you see (whither you call them tents, pavilions,
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or tabernacles, all is one) by experience there is nothing more vnstable nor vncertaine to dwell in then is a tent.
or Tabernacles, all is one) by experience there is nothing more unstable nor uncertain to dwell in then is a tent.
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For why? it lacketh a ground, it lacketh a foundation and stability, and in stead of a ground it leaneth onely to certaine pinnes which enter not deepely into the earth;
For why? it lacketh a ground, it lacketh a Foundation and stability, and in stead of a ground it leaneth only to certain pins which enter not deeply into the earth;
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and consequently by the lightest blast of euery wind they are blowne vp, and when the pinnes faile the tent falleth:
and consequently by the Lightest blast of every wind they Are blown up, and when the pins fail the tent falls:
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So the King would teach vs by this similitude, that this life of ours lacketh a ground, lacketh a foundation, and lacketh a stabilitie.
So the King would teach us by this similitude, that this life of ours lacketh a ground, lacketh a Foundation, and lacketh a stability.
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And therefore the King in this comparison, would send vs to the life which hath the sure ground, foundation and stability, he sendeth vs to that kingdome which as the Apostle, Heb. 12. saith, cannot be shaken by no kind of stormy blasts:
And Therefore the King in this comparison, would send us to the life which hath the sure ground, Foundation and stability, he sends us to that Kingdom which as the Apostle, Hebrew 12. Says, cannot be shaken by no kind of stormy blasts:
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And, as I remember, Heb. 11 9.10. there in these verses the Apostle maketh a flat opposition betwixt these tents that lacke a ground and the City of God, saying;
And, as I Remember, Hebrew 11 9.10. there in these Verses the Apostle makes a flat opposition betwixt these tents that lack a ground and the city of God, saying;
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that as tents and tabernables lacke a foundation and ground, so the City of God on the contrary hath a ground and a foundation;
that as tents and Tabernacles lack a Foundation and ground, so the city of God on the contrary hath a ground and a Foundation;
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and in steede of one, he calleth them in the plurall number, foundations, Looke, (saith he) to the City that hath the foundations, whose craftsman and builder is the God of heauen.
and in steed of one, he calls them in the plural number, foundations, Look, (Says he) to the city that hath the foundations, whose craftsman and builder is the God of heaven.
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He expoundeth himselfe what he meaneth by the foundations, in the last verse, where he saith, Such a kingdome as cannot be shaken;
He expoundeth himself what he means by the foundations, in the last verse, where he Says, Such a Kingdom as cannot be shaken;
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that is, whose ground is so sure, that it cannot be shaken nor totter by no processe of time, nor stormy blasts.
that is, whose ground is so sure, that it cannot be shaken nor totter by no process of time, nor stormy blasts.
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Then the first lesson that ye haue from this part of the comparison is this:
Then the First Lesson that you have from this part of the comparison is this:
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Learne to seeke for the City yt hath sure foundations, seek for the City that can not be shaken.
Learn to seek for the city that hath sure foundations, seek for the city that can not be shaken.
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The Lord giue you grace so to do.
The Lord give you grace so to do.
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In the other part of the comparison he letteth vs see, that so long as we are in this life, we haue no pernament abode nor certaine remaining whereunto we may leane.
In the other part of the comparison he lets us see, that so long as we Are in this life, we have no pernament Abided nor certain remaining whereunto we may lean.
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For as ye may perceiue by the historie of Genesis, the Patriarkes dwelled in tens, to testifie vnto vs two things:
For as you may perceive by the history of Genesis, the Patriarchs dwelled in tens, to testify unto us two things:
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First, to testifie that they were no countreymen there, nor natiue borne men of that country;
First, to testify that they were no countrymen there, nor native born men of that country;
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but strangers and pilgrimes in that country, and as they professed themselues, that they were not onely strangers of that countrey,
but Strangers and Pilgrims in that country, and as they professed themselves, that they were not only Strangers of that country,
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but counted themselus strangers so long as they remained on the face of this earth.
but counted themselves Strangers so long as they remained on the face of this earth.
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The second thing that they testified by dwelling in tents, is, that they were minded not to remaine there, it was not their purpose to fixe their staffe (as we speake,) there:
The second thing that they testified by Dwelling in tents, is, that they were minded not to remain there, it was not their purpose to fix their staff (as we speak,) there:
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But they were vpon their iourney, and seeking the way that leadeth homeward, the way that led to their natiue countrie, to the City that hath the sure foundations, as they confessed themselues.
But they were upon their journey, and seeking the Way that leads homeward, the Way that led to their native country, to the city that hath the sure foundations, as they confessed themselves.
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Then (I say) there is another lesson that we may reape of his similitude:
Then (I say) there is Another Lesson that we may reap of his similitude:
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It teacheth vs that we haue no permanent being here, and we ought not to settle our hearts,
It Teaches us that we have no permanent being Here, and we ought not to settle our hearts,
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nor cast our loue on any thing here;
nor cast our love on any thing Here;
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but seeing we are subiect to flitting and remouing, not knowing what houre we shall be warned to remoue, there is nothing more sure then that we must remoue,
but seeing we Are Subject to flitting and removing, not knowing what hour we shall be warned to remove, there is nothing more sure then that we must remove,
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and nothing more vnknowne then the time. Therefore it becometh vs now in time while we haue leasure, to transport our goods,
and nothing more unknown then the time. Therefore it Becometh us now in time while we have leisure, to transport our goods,
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and to send them before vs where we are to remaine, to send our substance where we are to abide for euer.
and to send them before us where we Are to remain, to send our substance where we Are to abide for ever.
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For proofe hereof your owne experience teacheth you, that there is none of you who haue warning and are certaine that ye are to remoue,
For proof hereof your own experience Teaches you, that there is none of you who have warning and Are certain that you Are to remove,
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but ye wil transport your goods and send your substance where ye are to abide.
but you will transport your goods and send your substance where you Are to abide.
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Therfore, seeing yt this is concluded principally in all your hearts, that there is no remaining here but we must remoue,
Therefore, seeing that this is concluded principally in all your hearts, that there is no remaining Here but we must remove,
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and ye are vncertaine in what moment ye shal be warned to remoue, it becometh vs to send our goods, substance & riches before vs. And if it be true that our Maister sayth, that the heart followeth the treasure, let both heart and treasure be sent thither:
and you Are uncertain in what moment you shall be warned to remove, it Becometh us to send our goods, substance & riches before us And if it be true that our Master say, that the heart follows the treasure, let both heart and treasure be sent thither:
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surely this is a singular lesson, if it were learned.
surely this is a singular Lesson, if it were learned.
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For he is a mad man, & more then mad, that will place his felicity where he is not to remaine,
For he is a mad man, & more then mad, that will place his felicity where he is not to remain,
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and where he knoweth not what houre he shall be warned to depart: I am assured there is none here but they will say as I say.
and where he Knoweth not what hour he shall be warned to depart: I am assured there is none Here but they will say as I say.
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Yet on the other side it is as true, there is none here but he doth as pleaseth himselfe.
Yet on the other side it is as true, there is none Here but he does as Pleases himself.
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Therefore I will call onely one thing to your mindes. I remember there is a parable set downe, Luke 12.16. concerning a rich man who did cast downe his barns and inlarged them for his great abundance:
Therefore I will call only one thing to your minds. I Remember there is a parable Set down, Lycia 12.16. Concerning a rich man who did cast down his Barns and enlarged them for his great abundance:
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when all this was done, he saith to his soule, Take thy rest, eate and drinke and take thy pleasure,
when all this was done, he Says to his soul, Take thy rest, eat and drink and take thy pleasure,
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for I haue laid vp enough for thee.
for I have laid up enough for thee.
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This insatiable foole (as our master calleth him there) knew not that he was tenant at will,
This insatiable fool (as our master calls him there) knew not that he was tenant At will,
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and he knew not of the thing that was to come:
and he knew not of the thing that was to come:
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but as if he had had the times and seasons at his command, he layeth this resolution with his soule:
but as if he had had the times and seasons At his command, he Layeth this resolution with his soul:
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But ye see in this parable how soone he is disappointed, and his soule getteth not the vse of this conclusion:
But you see in this parable how soon he is disappointed, and his soul gets not the use of this conclusion:
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for that same night it is taken from him.
for that same night it is taken from him.
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Well, I know there are none so grosse that in words will lay this conclusion with this rich man;
Well, I know there Are none so gross that in words will lay this conclusion with this rich man;
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but I know againe, there are none so wise but in effect they do it: There are none but they say the same to their soule in deed.
but I know again, there Are none so wise but in Effect they do it: There Are none but they say the same to their soul in deed.
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Alwaies I say, all these conclusions are false and proceed of a foolish braine, and the wisdome that bringeth on this conclusion is plaine follie,
Always I say, all these conclusions Are false and proceed of a foolish brain, and the Wisdom that brings on this conclusion is plain folly,
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and their soules shall be disappointed. There is no certaine conclusion but that which floweth from the truth:
and their Souls shall be disappointed. There is no certain conclusion but that which flows from the truth:
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This word is sure, therefore thou must haue thy warrant out of the word of God:
This word is sure, Therefore thou must have thy warrant out of the word of God:
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this word saith thou hast no certainty, no not an houre here. Therefore this word admonisheth all to be readie.
this word Says thou hast no certainty, no not an hour Here. Therefore this word Admonisheth all to be ready.
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And if ye would be rich, seeing riches is the blessing of God, be rich in good works,
And if you would be rich, seeing riches is the blessing of God, be rich in good works,
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and send your riches before you, and be rich in God, that ye and your riches may remaine together there for euer.
and send your riches before you, and be rich in God, that you and your riches may remain together there for ever.
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If I might obtaine of you this lesson and no more, I would thinke this dayes exercise well employed.
If I might obtain of you this Lesson and no more, I would think this days exercise well employed.
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Then let men take such a resolution with themselues that they may be so disposed, that when the messenger of death cometh, he cannot come amisse, come when he will.
Then let men take such a resolution with themselves that they may be so disposed, that when the Messenger of death comes, he cannot come amiss, come when he will.
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Thus far concerning the first similitude. The other similitude is taken from a Weauer and his web.
Thus Far Concerning the First similitude. The other similitude is taken from a Weaver and his web.
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And in the words he saith after this manner:
And in the words he Says After this manner:
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I haue, saith he, wrought my life, or wouen the web of my life to the off-cutting. I have, Says he, wrought my life, or woven the web of my life to the off-cutting.
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As the Weauer weaueth his web, so is my life wouen readie to be cut off:
As the Weaver weaveth his web, so is my life woven ready to be Cut off:
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as if he would say in effect, I see I haue shortned my dayes, there is no remaining for me, I haue brought my life to the off-cutting;
as if he would say in Effect, I see I have shortened my days, there is no remaining for me, I have brought my life to the off-cutting;
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I haue preuented the iust time by mine owne doing, I haue procured my owne death.
I have prevented the just time by mine own doing, I have procured my own death.
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In whi•h words he would teach vs, that by his owne doings he hath procured & hastened his owne death,
In whi•h words he would teach us, that by his own doings he hath procured & hastened his own death,
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and by his euill life shortned his time.
and by his evil life shortened his time.
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It is true indeed, that as by sinne death entred into the world, so by the multiplying of sinne our death is hastened.
It is true indeed, that as by sin death entered into the world, so by the multiplying of sin our death is hastened.
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For that disease is not that striketh on bodie or soule, but it floweth of sinne,
For that disease is not that striketh on body or soul, but it flows of sin,
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yea the death of soule and bodie floweth of sinne.
yea the death of soul and body flows of sin.
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The thing that shorteneth our dayes is sinne, the thing that maketh our daies euill and troublesome, is sinne, saith Iacob. Sinne maketh our daies full of anguish and griefe, full of trouble and sorrow:
The thing that shorteneth our days is sin, the thing that makes our days evil and troublesome, is sin, Says Iacob. Sin makes our days full of anguish and grief, full of trouble and sorrow:
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Sinne wrappeth vs in a thousand cares and exceeding vanities whereby we are deceiued, and sinne consumeth vs with vnprofitable labors and trauels which are not necessarie.
Sin wrappeth us in a thousand Cares and exceeding vanities whereby we Are deceived, and sin consumeth us with unprofitable labors and travels which Are not necessary.
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And what more? Sinne weakneth this body of ours by deceiueable pleasures, it vexeth our mind with such feare and terrors as I cannot expresse them:
And what more? Sin weakeneth this body of ours by deceivable pleasures, it vexes our mind with such Fear and terrors as I cannot express them:
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Shortly, all the euill that euer God inflicteth, it floweth of sinne.
Shortly, all the evil that ever God inflicteth, it flows of sin.
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And if it be true that this good King had occasion to say, that his sinne procured his death:
And if it be true that this good King had occasion to say, that his sin procured his death:
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If so godly a King, so good a youth, had occasion to say this, that sinne shortened his dayes, what may the youth of this countrey say? what may I pray you, our yong Nobilitie say? Surely, If so godly a King, so good a youth, had occasion to say this, that sin shortened his days, what may the youth of this country say? what may I pray you, our young Nobilt say? Surely,
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if this King walked in such paths as made him to draw neare to his death, it appeareth well that they haue taken post in this way, euery one (as appeareth) contending who should runne the speediest course to an euill end, except God preuent it.
if this King walked in such paths as made him to draw near to his death, it appears well that they have taken post in this Way, every one (as appears) contending who should run the speediest course to an evil end, except God prevent it.
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The Psalmist saith, that the bloudie man shall not liue halfe his dayes;
The Psalmist Says, that the bloody man shall not live half his days;
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if this be true, what shall become of the bloudie adulterer, of the sacrilegious blasphemer, much more the Papist and the Idolater? In the which and infinite other vices they runne post.
if this be true, what shall become of the bloody adulterer, of the sacrilegious blasphemer, much more the Papist and the Idolater? In the which and infinite other vices they run post.
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If a man hauing this one vice, shall not end the halfe of his dayes,
If a man having this one vice, shall not end the half of his days,
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how much more shall his dayes be shortened in whom these vices concurre all in one? this is sure, it cannot faile.
how much more shall his days be shortened in whom these vices concur all in one? this is sure, it cannot fail.
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I leaue the great men, and come to the inferior sort;
I leave the great men, and come to the inferior sort;
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Looke to the prophane multitude, ye see in their behauiour how speedily they runne this post.
Look to the profane multitude, you see in their behaviour how speedily they run this post.
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There are two sinnnes which are ioyned together in them: to wit, gluttonie and drunkennesse.
There Are two sinnnes which Are joined together in them: to wit, gluttony and Drunkenness.
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And there are none but they know, that these two are the fountaines of all bodily diseases,
And there Are none but they know, that these two Are the fountains of all bodily diseases,
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and of the chiefe diseases of the soule, whereby they perish for euer.
and of the chief diseases of the soul, whereby they perish for ever.
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Now what, I pray you, saith Salomon, Prouer. 23. with whom (saith he) lodgeth feare, sorow, contention, debate and strife? with whom but with the drunken man,
Now what, I pray you, Says Solomon, Prover 23. with whom (Says he) lodgeth Fear, sorrow, contention, debate and strife? with whom but with the drunken man,
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and with him that loueth wine? & yet ye see how the greatest part in city & country are defiled with these vices, procuring so farre as in them lieth,
and with him that loves wine? & yet you see how the greatest part in City & country Are defiled with these vices, procuring so Far as in them lies,
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an euill end to their owne soules.
an evil end to their own Souls.
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It is a terrible thing to fall into the hands of God, and yet so many as let them loose to these vic•s must fall into his hands.
It is a terrible thing to fallen into the hands of God, and yet so many as let them lose to these vic•s must fallen into his hands.
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For it cannot be but the wrath of God from heauen must be powred vpon such vngodlinesse.
For it cannot be but the wrath of God from heaven must be poured upon such ungodliness.
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And there is none who hath powred forth his loue and taken himselfe to these vices,
And there is none who hath poured forth his love and taken himself to these vices,
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but surely, •xcept he be wonderfully preuented, he shal perish in his sinne. And this is not one of the least iudgements of God:
but surely, •xcept he be wonderfully prevented, he shall perish in his sin. And this is not one of the least Judgments of God:
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For Iohn 8. it is counted one of the most terrible iudgements, when the Lord threatneth the Pharisies that they shall perish in their sinne.
For John 8. it is counted one of the most terrible Judgments, when the Lord threatens the Pharisees that they shall perish in their sin.
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If the word which is now sounded might haue bene able to haue called men backe,
If the word which is now sounded might have be able to have called men back,
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surely it hath bene clearely and continually sounded:
surely it hath be clearly and continually sounded:
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but when I looke to the effects, it appeareth well that this word hath bene sounded to the hardning of the greatest part,
but when I look to the effects, it appears well that this word hath be sounded to the hardening of the greatest part,
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and to seale vp their iudgement against the day of the Lords wrath, which day they haue blotted out of their minds and put out of their knowledge, that they should not see it.
and to seal up their judgement against the day of the lords wrath, which day they have blotted out of their minds and put out of their knowledge, that they should not see it.
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The Lord nourish this light by his Spirit in vs, whereby we may see that there is a heauen and that there is a hell;
The Lord nourish this Light by his Spirit in us, whereby we may see that there is a heaven and that there is a hell;
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that seeing the danger, we may prease to eschue it; and seeing the felicitie, we may haste vs to embrace it. Would God it were so.
that seeing the danger, we may press to eschew it; and seeing the felicity, we may haste us to embrace it. Would God it were so.
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Thus far for the first part of the similitude.
Thus Far for the First part of the similitude.
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He goeth forward and he saith, He hath cut him off from his beame, or from the throombs that go about the beame, as ye call them.
He Goes forward and he Says, He hath Cut him off from his beam, or from the throombs that go about the beam, as you call them.
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As if he would say after this manner:
As if he would say After this manner:
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As the Weauer doth cut off the web from the throombs of his beame, so the Lord hath taken resolute purpose to cut off my life from his beame.
As the Weaver does Cut off the web from the throombs of his beam, so the Lord hath taken resolute purpose to Cut off my life from his beam.
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In this changing of the persons he letteth vs see a great discretion and knowledge in himselfe;
In this changing of the Persons he lets us see a great discretion and knowledge in himself;
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he ascribeth the cutting off to God, but he taketh the cause to himselfe;
he ascribeth the cutting off to God, but he Takes the cause to himself;
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he ascribeth the chastisement to God, but he taketh the sinne which is the cause of the chastisement, to himselfe;
he ascribeth the chastisement to God, but he Takes the sin which is the cause of the chastisement, to himself;
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and he acknowledged God to haue his beginning in this worke, and himselfe to haue his hand in it also:
and he acknowledged God to have his beginning in this work, and himself to have his hand in it also:
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he acknowledgeth God to be a doer, as in all works God hath his working:
he acknowledgeth God to be a doer, as in all works God hath his working:
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And there is no worke so abhominable as it floweth from the instrument, but as it floweth from God it is both holy and iust.
And there is no work so abominable as it flows from the Instrument, but as it flows from God it is both holy and just.
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4156
So this wise King taketh the cause of his chastisement from God to himselfe: Happie is he that in time condemneth and iudgeth himselfe;
So this wise King Takes the cause of his chastisement from God to himself: Happy is he that in time Condemneth and Judgeth himself;
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that he may eschue the condemnation of God. Thus far concerning the first part of our diuision.that he may eschew the condemnation of God. Thus Far Concerning the First part of our division.
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Now in the end of this verse and of the verse following, the King setteth downe the great furie and rage of his sicknesse.
Now in the end of this verse and of the verse following, the King sets down the great fury and rage of his sickness.
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It was a pestilent feauer, and so the raging furie behooued to be exceeding great.
It was a pestilent fever, and so the raging fury behooved to be exceeding great.
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He vttereth the vehemency of his disease in the words following, and he speaketh as if he would say after this manner;
He uttereth the vehemency of his disease in the words following, and he speaks as if he would say After this manner;
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If God hold on as he beginneth, by the same sicknesse ere night he will make an end of me.
If God hold on as he begins, by the same sickness ere night he will make an end of me.
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And in the verse following he saith, I propound to my selfe and I looked for it, That like a deuouring Lion he should bruise my bones, he should bruise them shortly, yea ere night.
And in the verse following he Says, I propound to my self and I looked for it, That like a devouring lion he should bruise my bones, he should bruise them shortly, yea ere night.
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For I take all this to be spoken on one day. The words indeed (the terrible disease of the bodie excepted) vttereth more.
For I take all this to be spoken on one day. The words indeed (the terrible disease of the body excepted) uttereth more.
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For it is not possible that so good a King could haue spoken so of God,
For it is not possible that so good a King could have spoken so of God,
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except he had felt some other thing then any distresse in his bodie.
except he had felt Some other thing then any distress in his body.
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So in vttering of these voyces he letteth vs see, that he had the paines of soule and trouble of conscience ioyned with the disease of his bodie,
So in uttering of these voices he lets us see, that he had the pains of soul and trouble of conscience joined with the disease of his body,
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and that he felt God to be as it were a consuming fire, it is not possible that he could haue vttered such voices of God,
and that he felt God to be as it were a consuming fire, it is not possible that he could have uttered such voices of God,
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as to call him a deuouring Lion, except he felt another kinde of feuer then any naturall feuer.
as to call him a devouring lion, except he felt Another kind of fever then any natural fever.
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Ye see Dauid when he is in the like extremitie of bodie and soule, he crieth Psalme 6. that his bones are vexed and do quake for feare.
You see David when he is in the like extremity of body and soul, he cries Psalm 6. that his bones Are vexed and do quake for Fear.
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4170
Of all the diseases that can come vpon any person, no question the disease of the soule and conscience is the greatest.
Of all the diseases that can come upon any person, no question the disease of the soul and conscience is the greatest.
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And of all the diseases and troubles that ouertake the conscience, no question this is the greater,
And of all the diseases and Troubles that overtake the conscience, no question this is the greater,
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when with the sight of sinne which is enough and more then enough for any to sustaine,
when with the sighed of sin which is enough and more then enough for any to sustain,
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when with this sight there is a feeling of the wrath of God ioyned.
when with this sighed there is a feeling of the wrath of God joined.
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O! then this sicknesse is insupportable, when with the sight of sinne is ioyned a touch and feeling of the wrath of God:
OH! then this sickness is insupportable, when with the sighed of sin is joined a touch and feeling of the wrath of God:
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4175
Mercifull God, if the horror be not exceeding great and terrible, so t•at it is a wonderfull matter that the soule can stand vpon any assurance of faith,
Merciful God, if the horror be not exceeding great and terrible, so t•at it is a wonderful matter that the soul can stand upon any assurance of faith,
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but it should incōtinently run to desperation!
but it should incontinently run to desperation!
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4177
Yet it is true, that there is neuer a one of the chiefe seruants of God but he hath had experience of this either lesse or more:
Yet it is true, that there is never a one of the chief Servants of God but he hath had experience of this either less or more:
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and he hath bene touched with the feeling of that hell which the reprobate shall haue in a full measure.
and he hath be touched with the feeling of that hell which the Reprobate shall have in a full measure.
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4179
The ends why the Lord suffereth his deare children to be in such extremities, are these, to let them see expresly what Christ hath suffered,
The ends why the Lord suffers his deer children to be in such extremities, Are these, to let them see expressly what christ hath suffered,
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4180
while as he suffered the full weight of his Fathers wrath inflamed against their sinnes. And not onely against their sinnes, but also against the sinnes of all the elect:
while as he suffered the full weight of his Father's wrath inflamed against their Sins. And not only against their Sins, but also against the Sins of all the elect:
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He casteth them, I say, into this extremitie, to let them see what Christ hath suffered for them;
He Cast them, I say, into this extremity, to let them see what christ hath suffered for them;
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how far they are bound to Christ, and how precious that redemption purchased by his bloud should be vnto vs. For it is not possible that any man can make much of that benefite which they know not to be a benefit:
how Far they Are bound to christ, and how precious that redemption purchased by his blood should be unto us For it is not possible that any man can make much of that benefit which they know not to be a benefit:
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so it is not possible for you to make much of heauen, except you haue had some taste of hell.
so it is not possible for you to make much of heaven, except you have had Some taste of hell.
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4184
And therefore it is that he sendeth his seruants to heauen, euen by the gates of hell;
And Therefore it is that he sends his Servants to heaven, even by the gates of hell;
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4185
to let them see that there was no conniuence betweene the Father and the Sonne.
to let them see that there was no connivance between the Father and the Son.
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4186
For it might haue bene thought (as many of the wicked thinke) that there had bene a conniuence betweene God the Father and his Sonne Christ:
For it might have be Thought (as many of the wicked think) that there had be a connivance between God the Father and his Son christ:
p-acp pn31 vmd vhi vbn vvn (c-acp d pp-f dt j vvi) cst pc-acp vhd vbn dt n1 p-acp np1 dt n1 cc po31 n1 np1:
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And therefore I say, he letteth them taste of these distractions and pangs of hell, that they may say:
And Therefore I say, he lets them taste of these distractions and pangs of hell, that they may say:
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I see he hath felt hell in another sort, that hath redeemed vs from hell:
I see he hath felt hell in Another sort, that hath redeemed us from hell:
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4189
And where that I cannot sustaine this which is tempered in a small measure, it hath bene a great burden indeed which our Sauiour hath sustained,
And where that I cannot sustain this which is tempered in a small measure, it hath be a great burden indeed which our Saviour hath sustained,
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whilst he sustained hell for our sinnes, and for the sinnes of the whole elect.
while he sustained hell for our Sins, and for the Sins of the Whole elect.
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4191
O then, this exercise is to let them see how far they are bound to God.
O then, this exercise is to let them see how Far they Are bound to God.
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The dissolute life of the prophane multitude letteth vs see clearely, that there is neuer a one of them that haue knowne the meaning of this article, The dissolute life of the profane multitude lets us see clearly, that there is never a one of them that have known the meaning of this article,
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and this is a sealed letter to manie of you all:
and this is a sealed Letter to many of you all:
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Therefore it is that they make no account of the death of Christ, and thinke that he died for himselfe.
Therefore it is that they make no account of the death of christ, and think that he died for himself.
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4195
For it appeareth they haue no touch nor remorse of sinne, which is the thing that will destroy them except it be preuented.
For it appears they have no touch nor remorse of sin, which is the thing that will destroy them except it be prevented.
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4196
Their manifest contempt testifieth this ouer well, for they go forward without remorse in all kind of sinnes, the more they are forbidden.
Their manifest contempt Testifieth this over well, for they go forward without remorse in all kind of Sins, the more they Are forbidden.
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I remember the Apostle is more sharpe in his threatning against these men, then anie man can be:
I Remember the Apostle is more sharp in his threatening against these men, then any man can be:
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For he saith, Heb. 10. at the end:
For he Says, Hebrew 10. At the end:
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4199
If he that contemned Moses or any part of his lawes died without mercie, how much more shall he be worthie of punishment that contemneth the person of the Sonne of God? that treadeth the Sonne of God vnder foote,
If he that contemned Moses or any part of his laws died without mercy, how much more shall he be worthy of punishment that contemneth the person of the Son of God? that treadeth the Son of God under foot,
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and counteth his bloud an vnholy thing? who will not apply the mercie of Christ to themselues,
and counteth his blood an unholy thing? who will not apply the mercy of christ to themselves,
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and reiect the Spirit of Christ whereby they should be sanctified.
and reject the Spirit of christ whereby they should be sanctified.
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These threatnings, suppose they take not effect suddainly, as also the promises, suppose they be not beleeued of you,
These threatenings, suppose they take not Effect suddenly, as also the promises, suppose they be not believed of you,
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yet they must be vttered by vs, that these walles may testifie and beare witnesse to your conscience, that there was a Prophet here:
yet they must be uttered by us, that these walls may testify and bear witness to your conscience, that there was a Prophet Here:
av pns32 vmb vbi vvn p-acp pno12, cst d n2 vmb vvi cc vvi n1 p-acp po22 n1, cst a-acp vbds dt n1 av:
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These things were told vs, and we had time to haue done them if we had listed.
These things were told us, and we had time to have done them if we had listed.
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Ere I leaue this, it is necessarie for you all that ye marke the examples of these heauie diseases.
Ere I leave this, it is necessary for you all that you mark the Examples of these heavy diseases.
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There are few that are touched with them, although they are very worthy of marking.
There Are few that Are touched with them, although they Are very worthy of marking.
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I say, it is necessarie that the examples of these diseases be marked, whether it be men or women that haue them, we should marke them,
I say, it is necessary that the Examples of these diseases be marked, whither it be men or women that have them, we should mark them,
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if it were but to learne this lesson:
if it were but to Learn this Lesson:
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We may see how easie it is for God to represse the pride of the flesh:
We may see how easy it is for God to repress the pride of the Flesh:
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we may see how easie it is to the Lord to daunt the foolishnesse and wantonnesse of youth;
we may see how easy it is to the Lord to daunt the foolishness and wantonness of youth;
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in an instant of time, in the space of twelue houres, a glorious King is brought to the gates of death.
in an instant of time, in the Molle of twelue hours, a glorious King is brought to the gates of death.
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Then ye should say with your selues, It is time for vs to change our course, we see how easie it is to the Lord to bring high conceits low.
Then you should say with your selves, It is time for us to change our course, we see how easy it is to the Lord to bring high conceits low.
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The Lord doth this to this King, and he seeketh no fire nor sword, he vseth no externall armor,
The Lord does this to this King, and he seeks no fire nor sword, he uses no external armour,
dt n1 vdz d p-acp d n1, cc pns31 vvz dx n1 ccx n1, pns31 vvz dx j n1,
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nor he seeketh no forreine instrument to do it, but he taketh of the stuffe that is within him, he taketh the matter of sinne wherein he was conceiued & borne, vnhappie sinne which is the matter of all iudgments and plagues, it is the matter of death both in bodie and soule.
nor he seeks no foreign Instrument to do it, but he Takes of the stuff that is within him, he Takes the matter of sin wherein he was conceived & born, unhappy sin which is the matter of all Judgments and plagues, it is the matter of death both in body and soul.
ccx pns31 vvz dx j n1 pc-acp vdi pn31, cc-acp pns31 vvz pp-f dt n1 cst vbz p-acp pno31, pns31 vvz dt n1 pp-f n1 c-crq pns31 vbds vvn cc vvn, j n1 r-crq vbz dt n1 pp-f d n2 cc n2, pn31 vbz dt n1 pp-f n1 av-d p-acp n1 cc n1.
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This matter within our selues is as readie at the Lords hand as if it were in his owne store-house, to plague thee best, that intendedst to gainstand him.
This matter within our selves is as ready At the lords hand as if it were in his own storehouse, to plague thee best, that intendedst to gainstand him.
d n1 p-acp po12 n2 vbz a-acp j p-acp dt n2 n1 c-acp cs pn31 vbdr p-acp po31 d n1, pc-acp vvi pno21 av-js, cst vvd2 pc-acp j-jn pno31.
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Thē ye that haue your health and the benefit of it, learne to vse it well:
Them you that have your health and the benefit of it, Learn to use it well:
cs pn22 cst vhb po22 n1 cc dt n1 pp-f pn31, vvb pc-acp vvi pn31 av:
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for if ye abuse it and vse it to defile your bodies, which he hath appointed to be the temples of his holy Spirit;
for if you abuse it and use it to defile your bodies, which he hath appointed to be the Temples of his holy Spirit;
c-acp cs pn22 vvb pn31 cc vvi pn31 pc-acp vvi po22 n2, r-crq pns31 vhz vvn pc-acp vbi dt n2 pp-f po31 j n1;
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looke how easie it was to him to bring the King low, as easie and farre easier shall it be to him to bring the best of you downe.
look how easy it was to him to bring the King low, as easy and Far Easier shall it be to him to bring the best of you down.
vvb c-crq j pn31 vbds p-acp pno31 pc-acp vvi dt n1 j, c-acp j cc av-j jc vmb pn31 vbi p-acp pno31 pc-acp vvi dt js pp-f pn22 a-acp.
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Then I say, ye that haue the benefit of health, employ it to the honour of him,
Then I say, you that have the benefit of health, employ it to the honour of him,
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and comfort of his Church, that gaue you it. Thus farre concerning the second part of our diuision.
and Comfort of his Church, that gave you it. Thus Far Concerning the second part of our division.
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In the third part contained in the 14. verse, he letteth vs see what he did in this great extremitie, the raging furie of his sicknesse being so great, he letteth vs see what was his exercise:
In the third part contained in the 14. verse, he lets us see what he did in this great extremity, the raging fury of his sickness being so great, he lets us see what was his exercise:
p-acp dt ord n1 vvn p-acp dt crd n1, pns31 vvz pno12 vvi r-crq pns31 vdd p-acp d j n1, dt j-vvg n1 pp-f po31 n1 vbg av j, pns31 vvz pno12 vvi r-crq vbds po31 n1:
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and he saith (as ye may see in that verse,) that notwithstanding God handled him so,
and he Says (as you may see in that verse,) that notwithstanding God handled him so,
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yet he maketh his recourse to the same God who plagued him, and he seeketh and presseth friendship at the same God who threatned him.
yet he makes his recourse to the same God who plagued him, and he seeks and Presseth friendship At the same God who threatened him.
av pns31 vvz po31 n1 p-acp dt d np1 r-crq vvd pno31, cc pns31 vvz cc vvz n1 p-acp dt d np1 r-crq vvd pno31.
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He seeketh him as ye may see in that verse, two manner of waies, so long as his tongue serued him, that the extremitie of his disease tooke not away the vse of it from him.
He seeks him as you may see in that verse, two manner of ways, so long as his tongue served him, that the extremity of his disease took not away the use of it from him.
pns31 vvz pno31 c-acp pn22 vmb vvi p-acp d n1, crd n1 pp-f n2, av av-j c-acp po31 n1 vvd pno31, cst dt n1 pp-f po31 n1 vvd xx av dt n1 pp-f pn31 p-acp pno31.
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And whereas the extremitie of the disease tooke his speech from him, that he could not vtter his mind by words,
And whereas the extremity of the disease took his speech from him, that he could not utter his mind by words,
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yet he leaueth not off, but where he might not vtter his mind by distinct voyces and words, he seeketh him by a dolorous mourning, like to the Doue, and by a heauie lamentation, like to the chattering of the Swallow or Crane.
yet he Leaveth not off, but where he might not utter his mind by distinct voices and words, he seeks him by a dolorous mourning, like to the Dove, and by a heavy lamentation, like to the chattering of the Swallow or Crane.
av pns31 vvz xx a-acp, cc-acp c-crq pns31 vmd xx vvi po31 n1 p-acp j n2 cc n2, pns31 vvz pno31 p-acp dt j n1, av-j p-acp dt n1, cc p-acp dt j n1, av-j p-acp dt j-vvg pp-f dt n1 cc n1.
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And last of all, he in his gesture lifteth vp his eyes to heauen.
And last of all, he in his gesture lifts up his eyes to heaven.
cc ord pp-f d, pns31 p-acp po31 n1 vvz a-acp po31 n2 p-acp n1.
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By this meanes he retireth himselfe to God when the benefit of the tongue was taken from him.
By this means he retireth himself to God when the benefit of the tongue was taken from him.
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The words that he speaketh so long as libertie is granted to him, are few, but very sententious.
The words that he speaks so long as liberty is granted to him, Are few, but very sententious.
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Where he saith, it hath oppressed me, refresh me or weaue me out, persisting in the similitude:
Where he Says, it hath oppressed me, refresh me or weave me out, persisting in the similitude:
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As if he would say, I see well the rage and furie of my sicknesse is so great, that neither force of nature nor any naturall meanes is able to comfort me, the force of the disease hath ouercome all force of nature and naturall meanes:
As if he would say, I see well the rage and fury of my sickness is so great, that neither force of nature nor any natural means is able to Comfort me, the force of the disease hath overcome all force of nature and natural means:
c-acp cs pns31 vmd vvi, pns11 vvb av dt n1 cc n1 pp-f po11 n1 vbz av j, cst dx n1 pp-f n1 ccx d j n2 vbz j pc-acp vvi pno11, dt n1 pp-f dt n1 vhz vvn d n1 pp-f n1 cc j n2:
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Therefore, seeing there is no helpe in nature, I make my recourse to the God of nature, to whom it is very easie to giue helpe where nature hath refused it.
Therefore, seeing there is no help in nature, I make my recourse to the God of nature, to whom it is very easy to give help where nature hath refused it.
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And therefore I desire of the omnipotent God that he would weaue out the rest of the web of my life, to restore me to my health, to his glory and to the comfort of his Church.
And Therefore I desire of the omnipotent God that he would weave out the rest of the web of my life, to restore me to my health, to his glory and to the Comfort of his Church.
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This I thinke be the summe and meaning of his prayer, whether he mourned, whether he moned, whether he spake or chattered.
This I think be the sum and meaning of his prayer, whither he mourned, whither he moaned, whither he spoke or chattered.
d pns11 vvb vbb dt n1 cc n1 pp-f po31 n1, cs pns31 vvd, cs pns31 vvn, cs pns31 vvd cc vvd.
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As to the words, the petition would onely be considered. As to the words, the petition would only be considered.
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It might appeare strange that the King should seeke the prorogation of his dayes, as if there were not a life better then this, or a day after this;
It might appear strange that the King should seek the prorogation of his days, as if there were not a life better then this, or a day After this;
pn31 vmd vvi j cst dt n1 vmd vvi dt n1 pp-f po31 n2, c-acp cs pc-acp vbdr xx dt n1 av-jc cs d, cc dt n1 p-acp d;
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but if ye weigh the matter well, and consider the race of the historie, ye shall find that he had many particulars that mooued him to seeke the prorogation of his dayes;
but if you weigh the matter well, and Consider the raze of the history, you shall find that he had many particulars that moved him to seek the prorogation of his days;
cc-acp cs pn22 vvb dt n1 av, cc vvb dt n1 pp-f dt n1, pn22 vmb vvi cst pns31 vhd d n2-j cst vvd pno31 pc-acp vvi dt n1 pp-f po31 n2;
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and chiefly we know that Manasses his sonne was not yet begotten, he lacketh as yet children, in whom he might see the pledges of Gods fauour and accomplishment of the promises made to him and his fathers house;
and chiefly we know that Manasses his son was not yet begotten, he lacketh as yet children, in whom he might see the pledges of God's favour and accomplishment of the promises made to him and his Father's house;
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and specially of that promise concerning the Messias.
and specially of that promise Concerning the Messias.
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Now lacking children, in whom he should see the accomplishment of this promise, had he not good reason to seeke the lengthening of his daies vntill he see the promise accomplished?
Now lacking children, in whom he should see the accomplishment of this promise, had he not good reason to seek the lengthening of his days until he see the promise accomplished?
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As to the generall, I insisted in it before; and therefore I shall be the shorter.
As to the general, I insisted in it before; and Therefore I shall be the shorter.
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I say, it is lawfull in some respect to craue prorogation of dayes;
I say, it is lawful in Some respect to crave prorogation of days;
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for seeing it is the benefite of God, seeing the seruants of God haue sought it before,
for seeing it is the benefit of God, seeing the Servants of God have sought it before,
c-acp vvg pn31 vbz dt n1 pp-f np1, vvg dt n2 pp-f np1 vhb vvn pn31 a-acp,
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and seeing the Apostle counteth it a speciall mercy of God, as we may see in the person of Epaphroditus, Phil. 2. verse 29. we must also esteeme the same a speciall mercy.
and seeing the Apostle counteth it a special mercy of God, as we may see in the person of Epaphroditus, Philip 2. verse 29. we must also esteem the same a special mercy.
cc vvg dt n1 vvz pn31 dt j n1 pp-f np1, c-acp pns12 vmb vvi p-acp dt n1 pp-f np1, np1 crd n1 crd pns12 vmb av vvi dt d dt j n1.
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Whosoeuer knoweth surely in their minde, that the lengthening of their dayes will serue better to the glory of God,
Whosoever Knoweth surely in their mind, that the lengthening of their days will serve better to the glory of God,
r-crq vvz av-j p-acp po32 n1, cst dt vvg pp-f po32 n2 vmb vvi av-jc p-acp dt n1 pp-f np1,
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and comfort of his Church, then present death; I say, it is lawfull, and they may in faith craue it;
and Comfort of his Church, then present death; I say, it is lawful, and they may in faith crave it;
cc n1 pp-f po31 n1, av j n1; pns11 vvb, pn31 vbz j, cc pns32 vmb p-acp n1 vvi pn31;
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Although there is a generall condition to be looked to in this, as in all other petitions, that ye submit your will and affections to be ruled by the good wil of God, in such sort, that ye haue your life and the commodities of it ready to lay downe at his feete, ready to offer vp in sacrifice when it pleaseth him.
Although there is a general condition to be looked to in this, as in all other petitions, that you submit your will and affections to be ruled by the good will of God, in such sort, that you have your life and the commodities of it ready to lay down At his feet, ready to offer up in sacrifice when it Pleases him.
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Of this I shall gather one or two notes, and so I shall end this present exercise.
Of this I shall gather one or two notes, and so I shall end this present exercise.
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The first thing that I wil you to marke, is the contrary voices that this King vttereth in the 14. verse and in the verse foregoing:
The First thing that I will you to mark, is the contrary voices that this King uttereth in the 14. verse and in the verse foregoing:
dt ord n1 cst pns11 vmb pn22 pc-acp vvi, vbz dt j-jn n2 cst d n1 vvz p-acp dt crd n1 cc p-acp dt n1 vvg:
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Reade these verses, and ye shall see how contrary he is to himselfe.
Read these Verses, and you shall see how contrary he is to himself.
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In the 13. verse ye see he vttereth voices full of doubting, and as it appeareth, full of despaire, at the least full of doubting, he vttereth such voices as if God had bene his deadly enemy. In the fourteenth ver. he vttereth the flat contrary.
In the 13. verse you see he uttereth voices full of doubting, and as it appears, full of despair, At the least full of doubting, he uttereth such voices as if God had be his deadly enemy. In the fourteenth for. he uttereth the flat contrary.
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And he maketh his recourse to the same God, whom he seeemeth to make his enemy, in the 13. verse,
And he makes his recourse to the same God, whom he Seemeth to make his enemy, in the 13. verse,
cc pns31 vvz po31 n1 p-acp dt d np1, ro-crq pns31 vvz pc-acp vvi po31 n1, p-acp dt crd n1,
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and he seeketh a blessing of him; which testifieth that he trusted in him: for none can call on him in whom they trust not.
and he seeks a blessing of him; which Testifieth that he trusted in him: for none can call on him in whom they trust not.
cc pns31 vvz dt n1 pp-f pno31; r-crq vvz cst pns31 vvd p-acp pno31: c-acp pix vmb vvi p-acp pno31 p-acp ro-crq pns32 vvb xx.
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So this is his behauiour in this disease:
So this is his behaviour in this disease:
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one while he thinketh God a consuming fire, another while he hath his recouse to him as his onely refuge.
one while he Thinketh God a consuming fire, Another while he hath his recouse to him as his only refuge.
pi n1 pns31 vvz np1 dt j-vvg n1, j-jn n1 pns31 vhz po31 vvi p-acp pno31 c-acp po31 j n1.
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One while he vttereth voices full of doubting, another while he vttereth voices full of confidence. Now the question ariseth:
One while he uttereth voices full of doubting, Another while he uttereth voices full of confidence. Now the question arises:
pi cs pns31 vvz n2 j pp-f vvg, j-jn n1 pns31 vvz n2 j pp-f n1. av dt n1 vvz:
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Is it possible that faith and doubting can haue place both in one soule? I say, it is very possible,
Is it possible that faith and doubting can have place both in one soul? I say, it is very possible,
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& there is neuer a one of ye seruants of God but they haue had it.
& there is never a one of you Servants of God but they have had it.
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And this is sure, that there is no conscience so at rest, that it is without al trouble,
And this is sure, that there is no conscience so At rest, that it is without all trouble,
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and no estate of men so quiet that is without some inquietnesse in this life: for it is the custome of God, to bring his dearest children sometime into doubting,
and no estate of men so quiet that is without Some inquietness in this life: for it is the custom of God, to bring his dearest children sometime into doubting,
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& suppose he do so, yet in the meane time he susteineth them from despaire.
& suppose he do so, yet in the mean time he sustaineth them from despair.
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Know we not that this faith of ours is imperfect, subiect to a continuall growing and progresse,
Know we not that this faith of ours is imperfect, Subject to a continual growing and progress,
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but neuer coming to a perfection so long as we are here, subiect to stammering, to manifold errors, wrastlings,
but never coming to a perfection so long as we Are Here, Subject to stammering, to manifold errors, wrestlings,
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and doubtings? Yet all these imperfections are freely pardoned in the righteous merites of Iesus Christ.
and doubtings? Yet all these imperfections Are freely pardoned in the righteous merits of Iesus christ.
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Where is that soule, or who is he that hath that soule, •hat if he will examine his faith with the absolute perfection that is in the nature of God, to whon nothing is pleasant but that which is perfect, who shall not fall in doubting so soone as he beholdeth him? Examine your faith with that perfection which is commanded in the Scriptures,
Where is that soul, or who is he that hath that soul, •hat if he will examine his faith with the absolute perfection that is in the nature of God, to whon nothing is pleasant but that which is perfect, who shall not fallen in doubting so soon as he beholdeth him? Examine your faith with that perfection which is commanded in the Scriptures,
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and with that progresse that is wished for in the holy Scriptures, & who shall not doubt? By this examination, let him but cast downe his eyes on the manifold corruption yt is in him,
and with that progress that is wished for in the holy Scriptures, & who shall not doubt? By this examination, let him but cast down his eyes on the manifold corruption that is in him,
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and on the heauy iudgement of God that hangeth ouer both body and soule for sinne,
and on the heavy judgement of God that hangs over both body and soul for sin,
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and who will not doubt? It is not possible but he must doubt, hauing his eyes bent on himselfe and his affections, wherewith he is defiled.
and who will not doubt? It is not possible but he must doubt, having his eyes bent on himself and his affections, wherewith he is defiled.
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So I say, doubting is common to all the best seruants of God.
So I say, doubting is Common to all the best Servants of God.
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There is none of you that will esteeme Paul to haue bene one of the worst;
There is none of you that will esteem Paul to have be one of the worst;
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and yet his words declare, that there was a doubting in his soule: for 2. Corinth. 4.8. he sayth plainely, we are alwayes in affliction, but not in distresse:
and yet his words declare, that there was a doubting in his soul: for 2. Corinth. 4.8. he say plainly, we Are always in affliction, but not in distress:
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We are in doubt, but we despaire not. So he granteth that there is a doubting in the soule that hath faith; onely he denieth despaire:
We Are in doubt, but we despair not. So he grants that there is a doubting in the soul that hath faith; only he Denieth despair:
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As if he would say, I giue you to vnderstand, that doubting may stand in the soule with faith, but not to despaire:
As if he would say, I give you to understand, that doubting may stand in the soul with faith, but not to despair:
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for the word despaire, importeth of it selfe, the cutting of the pillars of our beliefe.
for the word despair, imports of it self, the cutting of the pillars of our belief.
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Therefore faith and despaire cannot both stand in one soule:
Therefore faith and despair cannot both stand in one soul:
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But faith and doubting do lodge in my soule, and shall lodge in all the soules of the faithfull to the end of the world.
But faith and doubting do lodge in my soul, and shall lodge in all the Souls of the faithful to the end of the world.
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Vnder doubting, he comprehendeth all the errors, tentations, stammerings and wrastlings wherewith our faith is assaulted full oft, which makes vs sometimes incline to despaire, sometimes to hope:
Under doubting, he comprehendeth all the errors, tentations, stammerings and wrestlings wherewith our faith is assaulted full oft, which makes us sometime incline to despair, sometime to hope:
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whilest we looke on our selues, to despaire, and whilest we looke on the mercy of God in Christ Iesus, to hope.
whilst we look on our selves, to despair, and whilst we look on the mercy of God in christ Iesus, to hope.
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Now the Apostle taketh this doubting to himselfe, as a thing whereunto all Christians are subiect.
Now the Apostle Takes this doubting to himself, as a thing whereunto all Christians Are Subject.
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There are few of you that know what this meaneth, although it is certaine ye may be visited this way;
There Are few of you that know what this means, although it is certain you may be visited this Way;
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therefore keepe in memory this, that suppose ye haue not to do with it your selues,
Therefore keep in memory this, that suppose you have not to do with it your selves,
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yet ye may vse it when you visite others:
yet you may use it when you visit Others:
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for seeing we carry about with vs these bodyes of sinne, (for the spirit of faith and sanctification filleth not all the soule in this life) and the largest part of the soule being defiled with this remanent corruption, it must vtter such stuffe as it hath, to wit doubting and stammering.
for seeing we carry about with us these bodies of sin, (for the Spirit of faith and sanctification fills not all the soul in this life) and the Largest part of the soul being defiled with this remanent corruption, it must utter such stuff as it hath, to wit doubting and stammering.
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Now seeing there remaineth in the greatest part this corruption, of necessity it must be occupied in doing, it must be working.
Now seeing there remains in the greatest part this corruption, of necessity it must be occupied in doing, it must be working.
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And what bringeth it forth? Sinne.
And what brings it forth? Sin.
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And what doth the multiplication of sinne, but hindereth our faith and perswasion, and casteth a veile and a mist betwixt the sight of God and vs? and therefore the Prophet calleth it a separation, whereby we are depriued of the sight of God which we haue in the Mediator Christ.
And what does the multiplication of sin, but hindereth our faith and persuasion, and Cast a veil and a missed betwixt the sighed of God and us? and Therefore the Prophet calls it a separation, whereby we Are deprived of the sighed of God which we have in the Mediator christ.
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Seeing then so long as we are in these bodies of •lay, we are subiect to sinne, we cannot but doubt.
Seeing then so long as we Are in these bodies of •lay, we Are Subject to sin, we cannot but doubt.
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For suppose we fall not into these grosse iniquities, yet sinne and the guiltinesse thereof bringeth a doubting,
For suppose we fallen not into these gross iniquities, yet sin and the guiltiness thereof brings a doubting,
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and casteth a veile ouer the eye of our faith;
and Cast a veil over the eye of our faith;
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and this veile being on the eye of our fayth, out of question it hindreth our perswasion,
and this veil being on the eye of our faith, out of question it hindereth our persuasion,
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and maketh vs not to be so stedfast in our beliefe as otherwise we would be,
and makes us not to be so steadfast in our belief as otherwise we would be,
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for he that seeth euill, will oft times take one thing for another.
for he that sees evil, will oft times take one thing for Another.
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So this corruption is the cause of our doubting, which in some measure is euer in the soule.
So this corruption is the cause of our doubting, which in Some measure is ever in the soul.
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Now what learne we of this? first we learne this cōfort, yt it is no new thing to the seruants of God, to vtter contrary voices in their great trouble, to vtter voices proceeding of a deepe sense of the loue and the mercy of God in one word,
Now what Learn we of this? First we Learn this Comfort, that it is no new thing to the Servants of God, to utter contrary voices in their great trouble, to utter voices proceeding of a deep sense of the love and the mercy of God in one word,
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and in another word to vtter a fe•ling of his hatred and wrath, as if he were our deadly enemy. and in Another word to utter a fe•ling of his hatred and wrath, as if he were our deadly enemy.
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Sometimes this King vttereth words full of doubting, sometime he seeketh benefites of him as he were his good friend. Christ vsed these contrary voices.
Sometime this King uttereth words full of doubting, sometime he seeks benefits of him as he were his good friend. christ used these contrary voices.
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There was neuer a speciall seruant of God, but they had them: And Christ had them himselfe, more then any seruant that he hath;
There was never a special servant of God, but they had them: And christ had them himself, more then any servant that he hath;
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not proceeding of any doubting or mistrust in the mercy of his Father, (because in him there was no roote of infidelity,) but coming of the feeling of his extreme wrath for a time.
not proceeding of any doubting or mistrust in the mercy of his Father, (Because in him there was no root of infidelity,) but coming of the feeling of his extreme wrath for a time.
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Looke Matthew 26. There he sayth twise ouer, Let this cup depart from me.
Look Matthew 26. There he say twice over, Let this cup depart from me.
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And againe, he taketh vp himselfe and he sath, Not I as will, but as thou wilt: These are quite contrary; And again, he Takes up himself and he Sath, Not I as will, but as thou wilt: These Are quite contrary;
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he saith to God, why hast thou forsaken me, and yet he calleth him, my God, my God.
he Says to God, why hast thou forsaken me, and yet he calls him, my God, my God.
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So I say, it is no new thing, to the seruants of God being in trouble,
So I say, it is no new thing, to the Servants of God being in trouble,
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and hauing some roote of infidelity abiding stil in them, to vtter voices sometimes full of doubting, and sometimes full of faith. Thus farre for the first.
and having Some root of infidelity abiding still in them, to utter voices sometime full of doubting, and sometime full of faith. Thus Far for the First.
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Now againe, to testifie that the soule hauing faith hath bene subiect to doubting, and as faith is on the one part,
Now again, to testify that the soul having faith hath be Subject to doubting, and as faith is on the one part,
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so doubting is on the other:
so doubting is on the other:
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this is a thing that hath bene in all the seruants of God, and shall be to the end of the world.
this is a thing that hath be in all the Servants of God, and shall be to the end of the world.
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The example of this ye haue in Dauid, ye haue the example of it here in Hezechiah, & in all the rest of the good seruants of God.
The Exampl of this you have in David, you have the Exampl of it Here in Hezekiah, & in all the rest of the good Servants of God.
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Then suppose many of you know not what I say, yet keepe the lesson in memory,
Then suppose many of you know not what I say, yet keep the Lesson in memory,
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for it shall stand you in great good steede.
for it shall stand you in great good steed.
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For this is sure, that suppose the paines of the body be great, yet there is as great difference betwixt the paines of the body and the paines of the soule,
For this is sure, that suppose the pains of the body be great, yet there is as great difference betwixt the pains of the body and the pains of the soul,
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as is betwixt God and the creature.
as is betwixt God and the creature.
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Ye would choose rather all the torments of the body that can be deuised, ere ye felt one touch of the consuming wrath of God in the soule.
You would choose rather all the torments of the body that can be devised, ere you felt one touch of the consuming wrath of God in the soul.
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But yet these words will not effect it, for words will not mollifie the heart, except the Lord by the power of his Spirit worke in the heart.
But yet these words will not Effect it, for words will not mollify the heart, except the Lord by the power of his Spirit work in the heart.
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And therefore I haue to craue of God, & ye haue by your prayers to assist me, that ye be not vnfruitefull hearers of the word;
And Therefore I have to crave of God, & you have by your Prayers to assist me, that you be not unfruitful hearers of the word;
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but seeing there is a Hell, ye may study to preuent it. Now last of all, ye see the King learneth you a new fashion of prayer,
but seeing there is a Hell, you may study to prevent it. Now last of all, you see the King learneth you a new fashion of prayer,
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and I beseech you marke it. When the extremity is so great that he may not vtter nor speake distinct voices,
and I beseech you mark it. When the extremity is so great that he may not utter nor speak distinct voices,
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and his speech is taken from him, yet he leaueth not off to pray:
and his speech is taken from him, yet he Leaveth not off to pray:
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but hath recourse to his lamenting & mourning, conterfeiting the distinct voices of the Doue, Crane & Swallow;
but hath recourse to his lamenting & mourning, conterfeiting the distinct voices of the Dove, Crane & Swallow;
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by this diuersitie of tunes, vttering his great anxiety. And what fashion of prayer is this? I say, this kinde of sighing, mourning,
by this diversity of Tunis, uttering his great anxiety. And what fashion of prayer is this? I say, this kind of sighing, mourning,
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and lifting vp of the eyes, is as good language to God, as any language spoken by the tongue.
and lifting up of the eyes, is as good language to God, as any language spoken by the tongue.
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He vnderstandeth the meaning of thy sigh and grone, better then thou vnderstandest me that speakest.
He understandeth the meaning of thy sighs and groan, better then thou Understandest me that Speakest.
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And how is this? It is his owne Spirit that raiseth these sighs & grones, that moueth these mournings.
And how is this? It is his own Spirit that Raiseth these sighs & groans, that moves these mournings.
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And I pray you, knoweth he not the meaning of his owne Spirit? This the Apostle declareth, Rom. 8. He knoweth the meaning of his owne Spirit,
And I pray you, Knoweth he not the meaning of his own Spirit? This the Apostle Declareth, Rom. 8. He Knoweth the meaning of his own Spirit,
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and therefore whether this Spirit moue vs to sigh, to mourne or to speake, the Lord vnderstandeth all alike.
and Therefore whither this Spirit move us to sighs, to mourn or to speak, the Lord understandeth all alike.
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Then learne this forme of prayer, when the Lord visiteth you with sicknesse, in such sort that the vse of the tongue is taken from you, Then Learn this Form of prayer, when the Lord Visiteth you with sickness, in such sort that the use of the tongue is taken from you,
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and ye may not lift vp your hands to praise him, nor lift vp your eies to looke vnto him,
and you may not lift up your hands to praise him, nor lift up your eyes to look unto him,
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yet let your moane be made;
yet let your moan be made;
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yea further, suppose the heart would not make moane with the mouth, yet let the mouth, suppose it hath no helpe, honour and glorifie God.
yea further, suppose the heart would not make moan with the Mouth, yet let the Mouth, suppose it hath no help, honour and Glorify God.
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Yea, I say more, suppose the case stand so, as it may be that the heart be contrary to prayer,
Yea, I say more, suppose the case stand so, as it may be that the heart be contrary to prayer,
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and the mind will not assist the mouth to pray, yet ere God be not honoured, let him be honoured with the lip;
and the mind will not assist the Mouth to pray, yet ere God be not honoured, let him be honoured with the lip;
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& if the mouth wil not do it, let the hand do it.
& if the Mouth will not do it, let the hand do it.
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And euery member in like maner, to the which the Lord ha•h giuen leaue, let thē honor God;
And every member in like manner, to the which the Lord ha•h given leave, let them honour God;
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because euen this striuing against the hardnes of the heart, and prouoking of it with the outward members of the body, is pleasant to God:
Because even this striving against the hardness of the heart, and provoking of it with the outward members of the body, is pleasant to God:
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& no doubt it is he who giues this will as a speciall grace, howbeit we get not incontinently the performance.
& no doubt it is he who gives this will as a special grace, howbeit we get not incontinently the performance.
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If ye can learne this, it is not possible that ye can want prayer:
If you can Learn this, it is not possible that you can want prayer:
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for prayer is such, as sometimes is vttered by teares, sometimes by sighes, sometimes by words, and sometimes by gesture.
for prayer is such, as sometime is uttered by tears, sometime by sighs, sometime by words, and sometime by gesture.
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And euer let thy Spirit be well occupied, musing vpon God and spirituall things:
And ever let thy Spirit be well occupied, musing upon God and spiritual things:
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and whether thou eate, whether thou drinke, take thy rest, or what euer thou do, let thy Spirit haue euer thy minde on God, comfort thee with this.
and whither thou eat, whither thou drink, take thy rest, or what ever thou do, let thy Spirit have ever thy mind on God, Comfort thee with this.
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When the Lord visiteth thee with such kinde of disease, that thy tong is taken from thee, let the rest of thy members honour him.
When the Lord Visiteth thee with such kind of disease, that thy tonge is taken from thee, let the rest of thy members honour him.
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And if ye be not so diseased your selfe, yet in your visitation comfort others herewith, assuring them that this kinde of language is as well vnderstood as if it were spoken with the tongue. I end here:
And if you be not so diseased your self, yet in your Visitation Comfort Others herewith, assuring them that this kind of language is as well understood as if it were spoken with the tongue. I end Here:
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This king is not exempted from trouble, he is not exempted from tentation both of body and soule.
This King is not exempted from trouble, he is not exempted from tentation both of body and soul.
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There is none that cast them to liue godly, but of force they must suffer trouble:
There is none that cast them to live godly, but of force they must suffer trouble:
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There is none that will make them for heauen, but of all estates, prince or people,
There is none that will make them for heaven, but of all estates, Prince or people,
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or what euer they be, they must walke in the strait way. As to them that walke in the broade way, they shall grow worse and worse,
or what ever they be, they must walk in the strait Way. As to them that walk in the broad Way, they shall grow Worse and Worse,
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as the Apostle saith, till they come to such an height, vntill at the last the Lord anger them by the same sinnes, whereby they anger him.
as the Apostle Says, till they come to such an height, until At the last the Lord anger them by the same Sins, whereby they anger him.
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For this is his iust iudgement, that as thou hast angred him by Adultery, he shall anger thee by the same sinne:
For this is his just judgement, that as thou hast angered him by Adultery, he shall anger thee by the same sin:
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Hast thou angred him by blood, he shall anger thee by bloud also. Hast thou angred him by blasphemy, he shall anger thee with the punishment of blasphemy.
Hast thou angered him by blood, he shall anger thee by blood also. Hast thou angered him by blasphemy, he shall anger thee with the punishment of blasphemy.
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Hast thou angred him with drunkennesse, he shall anger thee with the punishment of drunkennesse. For euery sin hath the owne punishment in the selfesame.
Hast thou angered him with Drunkenness, he shall anger thee with the punishment of Drunkenness. For every since hath the own punishment in the selfsame.
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Then as ye would eschue the punishment of sinne:
Then as you would eschew the punishment of sin:
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so cast you to eschue sinne, that so farre as the Lord will giue you grace, ye may keepe your selues free.
so cast you to eschew sin, that so Far as the Lord will give you grace, you may keep your selves free.
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And so ye shall haue, not onely ioy & long dayes here, but euerlasting ioy after this, purchased to vs in the righteous merits of Christ Iesus:
And so you shall have, not only joy & long days Here, but everlasting joy After this, purchased to us in the righteous merits of christ Iesus:
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To whō with the Father, & the holy Spirit, be al honor, praise & glory, for euer & euer; Amen.
To whom with the Father, & the holy Spirit, be all honour, praise & glory, for ever & ever; Amen.
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THE TENTH SERMON VPON ISAIAH, CHAPTER 38. 15 What shall I say? For he hath said it to me, and he hath done it:
THE TENTH SERMON UPON ISAIAH, CHAPTER 38. 15 What shall I say? For he hath said it to me, and he hath done it:
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I shall walke weaklie all my yeares in the bitternesse of my soule.
I shall walk weakly all my Years in the bitterness of my soul.
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16 O Lord, to them that ouerliue them, and to all that are in them, the life of my spirit shall be knowne:
16 Oh Lord, to them that overlive them, and to all that Are in them, the life of my Spirit shall be known:
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that thou causest me to sleepe, and hast giuen life to me.
that thou causest me to sleep, and hast given life to me.
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IN our last Sermon, (welbeloued in Christ Iesus) the King returned to his wonted griefe, and tooke vp his old lamentation againe, vttering his trouble in these words:
IN our last Sermon, (well-beloved in christ Iesus) the King returned to his wonted grief, and took up his old lamentation again, uttering his trouble in these words:
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My habitation is departed and transported from me;
My habitation is departed and transported from me;
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as if he should say, my life is ready to depart, death is instant, and my remouing is at hand:
as if he should say, my life is ready to depart, death is instant, and my removing is At hand:
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he sheweth the maner of his remouing by two similitudes, the one similitude is taken from a shepheards tent, the other from a Weauer and his web.
he shows the manner of his removing by two Similitudes, the one similitude is taken from a shepherds tent, the other from a Weaver and his web.
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As to the first, looke in what maner we se the sheepheard tents flitted and remoued,
As to the First, look in what manner we see the shepherd tents flitted and removed,
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after the same manner I see my life to be flitted and remoued.
After the same manner I see my life to be flitted and removed.
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In the which we are taught, not to settle our standing here, nor to fixe our anker here,
In the which we Are taught, not to settle our standing Here, nor to fix our anchor Here,
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but that we may be ready to remoue, because we are vnder warning, and know not what houre the Lord wil call on vs. There is none yt is sure that he must change habitation,
but that we may be ready to remove, Because we Are under warning, and know not what hour the Lord will call on us There is none that is sure that he must change habitation,
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and is out of doubt in his conscience that he is to remoue, that will settle his heart in that place which he is not able to keepe;
and is out of doubt in his conscience that he is to remove, that will settle his heart in that place which he is not able to keep;
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but being assured that he shall remoue, he will send his houshold stuffe and substance before him.
but being assured that he shall remove, he will send his household stuff and substance before him.
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If this be true in earthly things, how much more ought we, seeing the Lord giueth vs leasure, to send our substance before vs? And as it is true that the heart followeth the substance, let both hart and substance be sent to heauen, where they may both meete vs to our comfort.
If this be true in earthly things, how much more ought we, seeing the Lord gives us leisure, to send our substance before us? And as it is true that the heart follows the substance, let both heart and substance be sent to heaven, where they may both meet us to our Comfort.
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Be rich in God, be rich in good workes, and that kind of substance shall be able to convoy thee,
Be rich in God, be rich in good works, and that kind of substance shall be able to convoy thee,
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and shall serue & stand in stead to thee both in heauen and earth.
and shall serve & stand in stead to thee both in heaven and earth.
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The second comparison was taken from the Weauer and his web, and the effect of it is this:
The second comparison was taken from the Weaver and his web, and the Effect of it is this:
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as the Weauer bringeth his web to the off cutting, so, would the King say, I see I haue brought this miserable life of mine to the off-cutting, I haue procured my suddaine and vntimely death by mine euil life, I haue hasted this messenger.
as the Weaver brings his web to the off cutting, so, would the King say, I see I have brought this miserable life of mine to the off-cutting, I have procured my sudden and untimely death by mine evil life, I have hasted this Messenger.
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It is true, that all the diseases of the body, and the chiefe diseases of the soule flow from sinne.
It is true, that all the diseases of the body, and the chief diseases of the soul flow from sin.
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And as death entred by sinne, so by multiplication of sinne, dea•h is hastened;
And as death entered by sin, so by multiplication of sin, dea•h is hastened;
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sinne shorteneth our life, sinne maketh our dayes euill, sinne maketh them full of griefe and sorrow, sinne inuolueth vs in a thousand cares, sinne wrappeth vs in infinite vnprofitable labours:
sin shorteneth our life, sin makes our days evil, sin makes them full of grief and sorrow, sin involveth us in a thousand Cares, sin wrappeth us in infinite unprofitable labours:
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Sinne weakneth our body by deceiueable pleasures, sinne vexeth our minde with such terrors as cannot be expressed.
Sin weakeneth our body by deceivable pleasures, sin vexes our mind with such terrors as cannot be expressed.
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Abeit if this good King had occasion to say, that his euill spent life spurred him to his death, what may our yong nobility say? if it be true that one sinne, blood, cutteth the halfe of the dayes, as the Psalmist sayth;
Albeit if this good King had occasion to say, that his evil spent life spurred him to his death, what may our young Nobilt say? if it be true that one sin, blood, cutteth the half of the days, as the Psalmist say;
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how much more shall an heape of sinnes concurring in one p•rson shorten the dayes? The sacrilegious blasphemer,
how much more shall an heap of Sins concurring in one p•rson shorten the days? The sacrilegious blasphemer,
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and the bloudy adulterer, and infinite more other sinnes, concurring in one person, shall not these shorten this miserable life? The thing which they feare most,
and the bloody adulterer, and infinite more other Sins, concurring in one person, shall not these shorten this miserable life? The thing which they Fear most,
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& would willingliest eschue, that same thing (such is their iudgement,) they runne headlong on.
& would willingliest eschew, that same thing (such is their judgement,) they run headlong on.
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As to the prophane multitude, ye see these two vices, gluttony and drunkennesse, whereby they d•aw on themselues sudden death:
As to the profane multitude, you see these two vices, gluttony and Drunkenness, whereby they d•aw on themselves sudden death:
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and there is neuer a man, but he is subiect vnto one sinne or other, which shorteneth the threed of his life,
and there is never a man, but he is Subject unto one sin or other, which shorteneth the thread of his life,
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and draweth on that which he would eschue: Well, I will not insist in these occasions of death;
and draws on that which he would eschew: Well, I will not insist in these occasions of death;
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take heede whether ye walke in mercy, or in your owne sinnes.
take heed whither you walk in mercy, or in your own Sins.
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If ye walke in your owne sinnes, of all iudgements it is the most terrible to be left to your selfe:
If you walk in your own Sins, of all Judgments it is the most terrible to be left to your self:
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now mercie is offered, and therefore ye that would be translated from death to life, vse this time diligently.
now mercy is offered, and Therefore you that would be translated from death to life, use this time diligently.
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In the second part of that exercise I shewed you the rage and fury of his sicknesse, we did let you see the weight of his feuer was so great, that it made him thinke that God was a deuouring Lion, readie to bruise all his bones to powder:
In the second part of that exercise I showed you the rage and fury of his sickness, we did let you see the weight of his fever was so great, that it made him think that God was a devouring lion, ready to bruise all his bones to powder:
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It made him to looke that both soule and bodie should be taken from him that day ere night.
It made him to look that both soul and body should be taken from him that day ere night.
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We shewed that these voyces could not flow frō a temporall paine only, but there behoued to be a fire in the soule, a further paine then could come of any bodily disease in the earth.
We showed that these voices could not flow from a temporal pain only, but there behooved to be a fire in the soul, a further pain then could come of any bodily disease in the earth.
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Of all troubles that come vnto man, the trouble of conscience is the greatest;
Of all Troubles that come unto man, the trouble of conscience is the greatest;
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& of all other troubles this is the chiefest, when besides a sight of sinne, there is a touch of •he insupportable anger & indignation of the liuing God.
& of all other Troubles this is the chiefest, when beside a sighed of sin, there is a touch of •he insupportable anger & Indignation of the living God.
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It appeareth by these voyces, that the King felt a touch of this wrath, whereby God appeareth to be a consuming fire.
It appears by these voices, that the King felt a touch of this wrath, whereby God appears to be a consuming fire.
pn31 vvz p-acp d n2, cst dt n1 vvd dt n1 pp-f d n1, c-crq np1 vvz pc-acp vbi dt j-vvg n1.
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It is the custome of God to bring his children into these extremities, that feeling the pangs of hell, they may see how precious the death of Christ ought to be vnto them:
It is the custom of God to bring his children into these extremities, that feeling the pangs of hell, they may see how precious the death of christ ought to be unto them:
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How farre they are bound vnto him, what is the dutie they owe vnto him that went betwixt them and so bitter a punishment.
How Far they Are bound unto him, what is the duty they owe unto him that went betwixt them and so bitter a punishment.
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This kind of extremitie teacheth vs how easie it is for the Lord to represse the pride of the flesh,
This kind of extremity Teaches us how easy it is for the Lord to repress the pride of the Flesh,
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and to beate downe this wantonnesse of our filthie nature.
and to beat down this wantonness of our filthy nature.
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This glorious King in the space of 12. houres is brought to the ports of the graue and of desperation in a manner:
This glorious King in the Molle of 12. hours is brought to the ports of the graven and of desperation in a manner:
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So ye see how easie it is for the Lord to bring the proudest flesh low,
So you see how easy it is for the Lord to bring the proudest Flesh low,
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and to do this he needeth not fire nor sword, nor any other instrument but such as we haue within our selues:
and to do this he needs not fire nor sword, nor any other Instrument but such as we have within our selves:
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he is able to make our owne darlings to be our greatest tortures: For we carrie within vs either one viper or other which shall destroy the soule,
he is able to make our own darlings to be our greatest tortures: For we carry within us either one viper or other which shall destroy the soul,
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except the Lord preuent in mercie.
except the Lord prevent in mercy.
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Last of all, we shew how this King in his greatest extremitie behaued himselfe, notwithstanding God appeareth to be a fire to his soule,
Last of all, we show how this King in his greatest extremity behaved himself, notwithstanding God appears to be a fire to his soul,
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yet he retireth to the same God:
yet he retireth to the same God:
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and where he might not by words vtter the griefe and trouble of his heart when the benefite of his speech was taken from him,
and where he might not by words utter the grief and trouble of his heart when the benefit of his speech was taken from him,
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yet he ceasseth not, but he sigheth and maketh his moane, counterfeiting the Doue, the Swallow and the Crane, he chattereth and lifteth vp his eyes, vsing all such gestures:
yet he ceaseth not, but he sigheth and makes his moan, counterfeiting the Dove, the Swallow and the Crane, he chattereth and lifts up his eyes, using all such gestures:
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so long as he had his tongue he prayeth, and the words are few which he speaketh, but they are sententious;
so long as he had his tongue he Prayeth, and the words Are few which he speaks, but they Are sententious;
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It hath oppressed, refresh me, or weaue me out.It hath oppressed, refresh me, or weave me out.
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As if he would say, The force of this disease and furie of this feuer is so great, that it ouercometh all force of nature:
As if he would say, The force of this disease and fury of this fever is so great, that it Overcometh all force of nature:
p-acp cs pns31 vmd vvi, dt n1 pp-f d n1 cc n1 pp-f d n1 vbz av j, cst pn31 vvz d n1 pp-f n1:
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Therefore, seeing nature will auaile nothing, I flie to the God of nature to whom it is easie to support nature,
Therefore, seeing nature will avail nothing, I fly to the God of nature to whom it is easy to support nature,
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and of this God I craue health and continuance of my daies;
and of this God I crave health and Continuance of my days;
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I craue that as he hath begun, so he would weaue out this web to the glorie of his name and comfort of his Church.
I crave that as he hath begun, so he would weave out this web to the glory of his name and Comfort of his Church.
pns11 vvb d c-acp pns31 vhz vvn, av pns31 vmd vvi av d n1 p-acp dt n1 pp-f po31 n1 cc n1 pp-f po31 n1.
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Frō this last part we shewed you two things;
From this last part we showed you two things;
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we marked first these contrarie voyces into which the seruants of God burst foorth in their greatest troubles, vttering sometimes words full of doubting, and sometimes full of confidence.
we marked First these contrary voices into which the Servants of God burst forth in their greatest Troubles, uttering sometime words full of doubting, and sometime full of confidence.
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In the 15. verse God appeareth to haue bene a consuming fire and a raging Lion to him.
In the 15. verse God appears to have be a consuming fire and a raging lion to him.
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In the 14. verse, he maketh his recourse to the same God, and suppose he threatned him, yet he reposeth vpon him.
In the 14. verse, he makes his recourse to the same God, and suppose he threatened him, yet he reposes upon him.
p-acp dt crd n1, pns31 vvz po31 n1 p-acp dt d np1, cc vvb pns31 vvd pno31, av pns31 vvz p-acp pno31.
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Vpon this we did let you see, first, that doubting and confidence may haue place both in one and the selfesame soule:
Upon this we did let you see, First, that doubting and confidence may have place both in one and the selfsame soul:
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There was neuer a seruant of God but had experience of this:
There was never a servant of God but had experience of this:
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yea it is proper to the children of God to be subiect to this doubting, suppose in mercie they be kept from desperation.
yea it is proper to the children of God to be Subject to this doubting, suppose in mercy they be kept from desperation.
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For seeing this faith of ours as long as we are here is imperfect, how is it possible that anie faithfull soule weighing their faith with that perfection which is in God, to whom nothing is pleasant but that which is perfect,
For seeing this faith of ours as long as we Are Here is imperfect, how is it possible that any faithful soul weighing their faith with that perfection which is in God, to whom nothing is pleasant but that which is perfect,
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how is it possible, I say ▪ but that soule must doubt? As the faithfull againe see the Scriptures and looke to that perfection that is required therein, looke to the progresse and increase of faith that is required therein,
how is it possible, I say ▪ but that soul must doubt? As the faithful again see the Scriptures and look to that perfection that is required therein, look to the progress and increase of faith that is required therein,
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and see on the other side their great wants, how farre we are from this progresse,
and see on the other side their great Wants, how Far we Are from this progress,
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how is it possible but the soule must doubt? Againe, laying aside this trial,
how is it possible but the soul must doubt? Again, laying aside this trial,
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and looking downe vpon our behauiour to these sinnes that are in our flesh, and to the lusts whereunto our hearts are inclined,
and looking down upon our behaviour to these Sins that Are in our Flesh, and to the Lustiest whereunto our hearts Are inclined,
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and to the angrie face of God against sinne, how is it possible but we must doubt? Therefore I conclude, There is neuer a seruant of God but in their soules they had this doubting;
and to the angry face of God against sin, how is it possible but we must doubt? Therefore I conclude, There is never a servant of God but in their Souls they had this doubting;
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looking on themselues they doubted, looking on the mercy of God in Christ Iesus they beleeued.
looking on themselves they doubted, looking on the mercy of God in christ Iesus they believed.
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That notable vessell acknowledged himselfe to be subiect to this doubting. 1. Cor. 4.8. where he saith, We are alwaies in affliction, but not in distresse, we doubt, but we despaire not.
That notable vessel acknowledged himself to be Subject to this doubting. 1. Cor. 4.8. where he Says, We Are always in affliction, but not in distress, we doubt, but we despair not.
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That good vessell acknowledged doubting, onely he denieth despaire: He granteth that this doubting hath place in the soule with faith, but not despaire;
That good vessel acknowledged doubting, only he Denieth despair: He grants that this doubting hath place in the soul with faith, but not despair;
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seeing despaire cutteth the pillars of our hope, and consequently of our faith: Therefore it cannot remaine in the soule with faith.
seeing despair cutteth the pillars of our hope, and consequently of our faith: Therefore it cannot remain in the soul with faith.
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Vnder doubting he comprehendeth all other errours, stammerings and wrastlings whereby the soule is troubled, wrastling betweene hope & despaire:
Under doubting he comprehendeth all other errors, stammerings and wrestlings whereby the soul is troubled, wrestling between hope & despair:
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But all these imperfections are freely pardoned in the righteous merits of Christ, or else there were no place of saluation for vs. I wished those who knew this, to cōfort themselues with it;
But all these imperfections Are freely pardoned in the righteous merits of christ, or Else there were no place of salvation for us I wished those who knew this, to Comfort themselves with it;
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& they that had not experience of this, to remember the lesson that they might make vse thereof,
& they that had not experience of this, to Remember the Lesson that they might make use thereof,
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if at any time it shall please the Lord to assault them with these terrible visitations.
if At any time it shall please the Lord to assault them with these terrible visitations.
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The last lesson that we gathered of the last part was this:
The last Lesson that we gathered of the last part was this:
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We learned of this King to make our recourse to God in our greatest anguish of body and soule,
We learned of this King to make our recourse to God in our greatest anguish of body and soul,
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and when the benefite of our speech and tongues are taken from vs, that we cannot pray to God in distinct language,
and when the benefit of our speech and tongues Are taken from us, that we cannot pray to God in distinct language,
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yet not to leaue off, but make recourse vnto him by sighing of the heart, by lifting vp of eies, by continuall groning, moning and lamentation;
yet not to leave off, but make recourse unto him by sighing of the heart, by lifting up of eyes, by continual groaning, moaning and lamentation;
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that in these things God may be glorified:
that in these things God may be glorified:
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for it is true, the Lord knoweth the meaning of thy sigh and sob, as well as thou knowest this language which I speake.
for it is true, the Lord Knoweth the meaning of thy sighs and sob, as well as thou Knowest this language which I speak.
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And how is this? because they are raised by his owne Spirit, and are the works of his owne Spirit:
And how is this? Because they Are raised by his own Spirit, and Are the works of his own Spirit:
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and I pray you, knoweth he not the meaning of his owne Spirit? Therefore when the benefit of the tongue is taken from you, that ye may not praise him with your tongue,
and I pray you, Knoweth he not the meaning of his own Spirit? Therefore when the benefit of the tongue is taken from you, that you may not praise him with your tongue,
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then let euery member of the body and soule concurre to praise him as long as there is any of them free.
then let every member of the body and soul concur to praise him as long as there is any of them free.
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There is none exempted from these troubles, there is none can enter into the kingdome of heauen,
There is none exempted from these Troubles, there is none can enter into the Kingdom of heaven,
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except first he taste of these troubles:
except First he taste of these Troubles:
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There is no estate, Emperour, King, or Prince, that looketh for life, but he must enter in that narrow way.
There is no estate, Emperor, King, or Prince, that looks for life, but he must enter in that narrow Way.
pc-acp vbz dx n1, n1, n1, cc n1, cst vvz p-acp n1, cc-acp pns31 vmb vvi p-acp d j n1.
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Only they that are appointed for damnation walke in the broad way, but terrible is the narrownesse that abideth them in the end.
Only they that Are appointed for damnation walk in the broad Way, but terrible is the narrowness that Abideth them in the end.
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They haue a short time of largenesse to be recompensed with euerlasting straitnesse: Therefore their estate is rather to be lamented then enuied.
They have a short time of largeness to be recompensed with everlasting straitness: Therefore their estate is rather to be lamented then envied.
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Alwaies, ye that make you for the citie that hath her foundations, & for the kingdome that cannot be shaken, ye should not be wearie to go forward in the narrow way,
Always, you that make you for the City that hath her foundations, & for the Kingdom that cannot be shaken, you should not be weary to go forward in the narrow Way,
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but what euer trouble he hath laid vpon the soule or bodie, let vs take it in patience;
but what ever trouble he hath laid upon the soul or body, let us take it in patience;
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for these are the pledges of mercie, such as make conformitie betweene vs and Christ Iesus, in whom onely is true comfort and saluation.
for these Are the pledges of mercy, such as make conformity between us and christ Iesus, in whom only is true Comfort and salvation.
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Thus farre we proceeded in our last exercise.
Thus Far we proceeded in our last exercise.
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Now, in that which I haue read, he entreth into the second part of the song. Now, in that which I have read, he entereth into the second part of the song.
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And first, he bursteth out of hand (as it were) into the praise of God,
And First, he bursteth out of hand (as it were) into the praise of God,
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then after he sheweth the benefite which he hath receiued, and the wonderfull comfort which he hath gotten of God.
then After he shows the benefit which he hath received, and the wonderful Comfort which he hath got of God.
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And in respect that this comfort did flow from the word of promise, he taketh occasion in the 16. verse to praise the word of God: And in the 17. ver.
And in respect that this Comfort did flow from the word of promise, he Takes occasion in the 16. verse to praise the word of God: And in the 17. ver.
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he noteth the time when he fell into this disease, and in the end of that verse he letteth vs see the maner how he was deliuered.
he notes the time when he fell into this disease, and in the end of that verse he lets us see the manner how he was Delivered.
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Now to returne to the 15. verse, I say, while as the King is musing and pawsing vpon the greatnesse of the benefite, rauished in an admiration of the wonderfull works of God, he cannot containe himselfe,
Now to return to the 15. verse, I say, while as the King is musing and pausing upon the greatness of the benefit, ravished in an admiration of the wonderful works of God, he cannot contain himself,
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but he bursteth foorth in these voyces of praise and thanksgiuing:
but he bursteth forth in these voices of praise and thanksgiving:
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What shall I say? A patheticke and cutted kind of speech, signifying that his heart was so stuft and swolne, his tongue would not serue him to expresse the matter.What shall I say? A pathetic and cutted kind of speech, signifying that his heart was so stuffed and swollen, his tongue would not serve him to express the matter.
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What shall I say? As if he would say, Where shall I borrow any words to expresse the matter? Where shall I borrow praise, that I may answer so great goodnesse and kindnesse as I haue found in my particular, in this God of mine? I turned not so soone vnto him,What shall I say? As if he would say, Where shall I borrow any words to express the matter? Where shall I borrow praise, that I may answer so great Goodness and kindness as I have found in my particular, in this God of mine? I turned not so soon unto him,
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and the teares distilled not so soone from mine eyes, but he accepted my person, he granted my health,
and the tears distilled not so soon from mine eyes, but he accepted my person, he granted my health,
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and promised me his fauourable and mercifull protection all the rest of my dayes.
and promised me his favourable and merciful protection all the rest of my days.
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How am I able to meete these benefits in word, much lesse in deed? Yea, it is not possible to the tongue to vtter that which the heart thinketh.
How am I able to meet these benefits in word, much less in deed? Yea, it is not possible to the tongue to utter that which the heart Thinketh.
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But suppose I cannot as I would, I shall praise thee as I may, and as thou hast giuen me the grace.
But suppose I cannot as I would, I shall praise thee as I may, and as thou hast given me the grace.
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A notable kinde of thanksgiuing learned of his predecessor Dauid, who when he was in like case, vsed the like forme of praise, saying:
A notable kind of thanksgiving learned of his predecessor David, who when he was in like case, used the like Form of praise, saying:
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What shall I render to God for all his benefits? A forme of praise wherein this good King granteth three things:
What shall I render to God for all his benefits? A Form of praise wherein this good King grants three things:
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first he granteth this ingeniously, that the benefit which he receiued was free, freely bestowed on him without any procurement of his:
First he grants this ingeniously, that the benefit which he received was free, freely bestowed on him without any procurement of his:
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Yea, he acknowledged that he procured the quite contrarie. Secondly, he granteth that he hath nothing in himselfe to meete this benefit:
Yea, he acknowledged that he procured the quite contrary. Secondly, he grants that he hath nothing in himself to meet this benefit:
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yea not one word, much lesse a deed, yea scarsly is he able to render praise for it.
yea not one word, much less a deed, yea scarcely is he able to render praise for it.
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Thirdly, he testifieth that suppose he may not in such measure as his heart would,
Thirdly, he Testifieth that suppose he may not in such measure as his heart would,
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and as the worthinesse of the benefit required, burst foorth in the praise of this great God,
and as the worthiness of the benefit required, burst forth in the praise of this great God,
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yet he would not be idle.
yet he would not be idle.
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And surely, suppose he speaketh few words, yet in these few he giueth the signes of a more thankfull heart,
And surely, suppose he speaks few words, yet in these few he gives the Signs of a more thankful heart,
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then if he had spoken a cart full of words, or vttered millions of words. It is not the babling of the tongue that the Lord looketh to;
then if he had spoken a cart full of words, or uttered millions of words. It is not the babbling of the tongue that the Lord looks to;
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but he looketh and hath an eie to the inward disposition of the heart, he looketh to the constitution of the spirit, because he is a Spirit.
but he looks and hath an eye to the inward disposition of the heart, he looks to the constitution of the Spirit, Because he is a Spirit.
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And therefore the Lord liketh of this Kings heart, suppose his words would not serue him.
And Therefore the Lord liketh of this Kings heart, suppose his words would not serve him.
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Since those corporall sacrifices in the old law ceassed, there is not a spirituall sacrifice more acceptable to God then is the sacrifice of praise and thanksgiuing:
Since those corporal Sacrifices in the old law ceased, there is not a spiritual sacrifice more acceptable to God then is the sacrifice of praise and thanksgiving:
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for the sacrifice of praise and thanksgiuing sanctifieth not only thy person, but all the benefits which the Lord bestoweth on thy person. for the sacrifice of praise and thanksgiving Sanctifieth not only thy person, but all the benefits which the Lord bestoweth on thy person.
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For that which is true in meate and drinke, is true in all the rest of the benefits which are pledges of his mercy in Christ Iesus.
For that which is true in meat and drink, is true in all the rest of the benefits which Are pledges of his mercy in christ Iesus.
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Now the Apostle testifieth in the 4 to Timothie, first Epist. 4. verse, that thanksgiuing sanctifieth our meate and drinke,
Now the Apostle Testifieth in the 4 to Timothy, First Epistle 4. verse, that thanksgiving Sanctifieth our meat and drink,
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and maketh it both holy and wholsome.
and makes it both holy and wholesome.
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As this is true in these creatures, so it is true in all the rest of the benefits and blessings of God.
As this is true in these creatures, so it is true in all the rest of the benefits and blessings of God.
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So when I looke on this thanksgiuing, I am mooued, yea I am compelled to marke three things in it; So when I look on this thanksgiving, I am moved, yea I am compelled to mark three things in it;
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first, I am mooued to marke the wonderfull goodnesse of God. Secondly, our horrible ingratitude. Thirdly, the great arrogancie of the enemies of God, the Papists.
First, I am moved to mark the wonderful Goodness of God. Secondly, our horrible ingratitude. Thirdly, the great arrogancy of the enemies of God, the Papists.
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First then I say, ye may easily see the goodnesse of God in this forme of praise, who when he may require our life, our soule and bodie,
First then I say, you may Easily see the Goodness of God in this Form of praise, who when he may require our life, our soul and body,
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and the whole actions of our life for his benefits, yet he is content with a simple kind of praise and thanksgiuing;
and the Whole actions of our life for his benefits, yet he is content with a simple kind of praise and thanksgiving;
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in such sort that if ye heart be good, suppose we babble with words, yet it is acceptable to him.
in such sort that if you heart be good, suppose we babble with words, yet it is acceptable to him.
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As this sheweth his kindnesse and wonderfull mercie on his part:
As this shows his kindness and wonderful mercy on his part:
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so on our part it sheweth our horrible ingratitude, that albeit little will content our God,
so on our part it shows our horrible ingratitude, that albeit little will content our God,
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yet we will not bestow that little on him;
yet we will not bestow that little on him;
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it cometh neuer in our mind to thinke it, much lesse to do it in deed.
it comes never in our mind to think it, much less to do it in deed.
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So this is an intollerable ingratitude vpon our part.
So this is an intolerable ingratitude upon our part.
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This ingratitude maketh it come to passe, that we possesse his benefits with an euill conscience.
This ingratitude makes it come to pass, that we possess his benefits with an evil conscience.
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This maketh it come to passe, that the curse of God hangeth ouer all your riches, which curse ye either see in your daies,
This makes it come to pass, that the curse of God hangs over all your riches, which curse you either see in your days,
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or else it is seene after you in your prodigall posteritie: And this is onely by reason ye are vnthankfull to God for his benefits.
or Else it is seen After you in your prodigal posterity: And this is only by reason you Are unthankful to God for his benefits.
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I am assured (and this ground cannot deceiue me, ) there is none of you that hath purchased any benefit in a good conscience,
I am assured (and this ground cannot deceive me,) there is none of you that hath purchased any benefit in a good conscience,
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but ye will thanke God for it: for a good conscience will neuer shake off the memory of God altogether.
but you will thank God for it: for a good conscience will never shake off the memory of God altogether.
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So when ye forget to thanke God, it is an euident argument that the benefit is purchased in an euill conscience:
So when you forget to thank God, it is an evident argument that the benefit is purchased in an evil conscience:
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For the which cause the curse of God is hanging ouer your riches. Which appeareth either in your time, or suppose the Lord be long-suffering, in your posteritie.
For the which cause the curse of God is hanging over your riches. Which appears either in your time, or suppose the Lord be long-suffering, in your posterity.
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Then to testifie that the benefits are well come by, be thankfull to God for them,
Then to testify that the benefits Are well come by, be thankful to God for them,
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and purchase nothing but that whereof ye haue a sure warrant in your conscience.
and purchase nothing but that whereof you have a sure warrant in your conscience.
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Now the third thing that I am mooued to marke, I say, this letteth vs see the horrible arrogancy of the Papists, who thinke that they can not onely be thankfull for his benefits in word,
Now the third thing that I am moved to mark, I say, this lets us see the horrible arrogance of the Papists, who think that they can not only be thankful for his benefits in word,
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but also they are able to do him one good turne for another in deede;
but also they Are able to do him one good turn for Another in deed;
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and when after their māner they haue satisfied him, they make a superplus, which they call works of supereroga•ion.
and when After their manner they have satisfied him, they make a superplus, which they call works of supereroga•ion.
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Those their works of supererogation are a superlatiue follie and madnesse which cannot be expressed;
Those their works of supererogation Are a superlative folly and madness which cannot be expressed;
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that whereas the best seruants of God found in experience, that by word they were not able to satisfie him, they thinke by their deeds to satisfie his infinite goodnesse.
that whereas the best Servants of God found in experience, that by word they were not able to satisfy him, they think by their Deeds to satisfy his infinite Goodness.
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But I leaue them, and go forward.
But I leave them, and go forward.
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He sheweth in the next words the greatnesse of the benefit, and he taketh it vp briefly vnder two words, after this manner:
He shows in the next words the greatness of the benefit, and he Takes it up briefly under two words, After this manner:
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He hath said it, and himselfe hath done it: he said it in his promise, he did it in keeping of his promise;He hath said it, and himself hath done it: he said it in his promise, he did it in keeping of his promise;
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he both said and did it himselfe, that the whole glorie of the worke might appertaine to him:
he both said and did it himself, that the Whole glory of the work might appertain to him:
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he said it freely, for I procured the contrary; he kept it as freely: for the Lord is true, suppose all the world be false.
he said it freely, for I procured the contrary; he kept it as freely: for the Lord is true, suppose all the world be false.
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Ye see how properly he taketh vp vnder these two words, the mercie and truth of God;
You see how properly he Takes up under these two words, the mercy and truth of God;
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the mercie of God in promising, the truth of God in keeping and pe•forming of his promises:
the mercy of God in promising, the truth of God in keeping and pe•forming of his promises:
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The mercy of God in promising freely, for he is debter to no man, and therefore whatsoeuer he promiseth, he promiseth freely:
The mercy of God in promising freely, for he is debtor to no man, and Therefore whatsoever he promises, he promises freely:
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for there is none of vs can make claime to any better condition, then the naturall branches might haue made claime to;
for there is none of us can make claim to any better condition, then the natural branches might have made claim to;
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and if ye list to reade of their naturall inclination, ye haue many places of Scripture:
and if you list to read of their natural inclination, you have many places of Scripture:
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and in speciall I send you to Deuter. 32. Exod. 32. Isaiah 48. For there speaking of the Iewes, the Lord saith, I foreknew thy stubbornnesse, I saw the sinewes of thy necke were of brasse, and in special I send you to Deuter 32. Exod 32. Isaiah 48. For there speaking of the Iewes, the Lord Says, I foreknew thy stubbornness, I saw the sinews of thy neck were of brass,
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and thy face of yron, I foresaw that thou wouldst remaine false and vnfaithfull:
and thy face of iron, I foresaw that thou Wouldst remain false and unfaithful:
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yet notwithstanding I made my promise freely vnto thee, and as freely as I made it, I kept it as feely.
yet notwithstanding I made my promise freely unto thee, and as freely as I made it, I kept it as feely.
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It is I, it is I, saith he in the 43. of Isaiah, that putteth away thine iniquities:
It is I, it is I, Says he in the 43. of Isaiah, that putteth away thine iniquities:
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it is I, that for mine owne name sake calleth not thy sinnes to memorie.
it is I, that for mine own name sake calls not thy Sins to memory.
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If this be true in the naturall branches, how much more is it true in vs? Then we haue nothing to lay betwixt vs & the iudgements of God,
If this be true in the natural branches, how much more is it true in us? Then we have nothing to lay betwixt us & the Judgments of God,
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but his mercie freely offered vs in the bloud of Christ Iesus.
but his mercy freely offered us in the blood of christ Iesus.
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It is God, saith he, that hath done this: As if he would say, all the rest are lyars;It is God, Says he, that hath done this: As if he would say, all the rest Are liars;
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onely God is true, and ere he faile in one iot of that he saith, he is able to make the world turne vpside downe,
only God is true, and ere he fail in one jot of that he Says, he is able to make the world turn upside down,
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and to inuert the order of nature, as ye may see in the former part of the Chapter, in bringing backe of the Sunne by ten degrees.
and to invert the order of nature, as you may see in the former part of the Chapter, in bringing back of the Sun by ten Degrees.
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And therefore this teacheth vs, that there lacketh not in God neither a power nor a will;
And Therefore this Teaches us, that there lacketh not in God neither a power nor a will;
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onely on our part there lacketh an hand, an instrument to receiue and belieue the promises:
only on our part there lacketh an hand, an Instrument to receive and believe the promises:
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And therefore suppose there be carts full of promises, and as sure promises that there can be nothing surer, it is not possible that these promises can auaile any thing,
And Therefore suppose there be carts full of promises, and as sure promises that there can be nothing Surer, it is not possible that these promises can avail any thing,
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except the Spirit prepare a way for himselfe, except the Lord create in the soule faith.
except the Spirit prepare a Way for himself, except the Lord create in the soul faith.
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Therefore all your care and diligence should stand in this, to craue that with the hearing of the word, the Lord would conioyne the working of his Spirit:
Therefore all your care and diligence should stand in this, to crave that with the hearing of the word, the Lord would conjoin the working of his Spirit:
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that faith being wrought, and the heart being opened fully, we may leane and repose stedfastly on the faithfull promises of God.
that faith being wrought, and the heart being opened Fully, we may lean and repose steadfastly on the faithful promises of God.
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In the end of the verse, he sheweth a blessed and happie effect which issued out of this notable benefit: In the end of the verse, he shows a blessed and happy Effect which issued out of this notable benefit:
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he saith, I shall henceforth all the rest of my yeares walke, ouerpassing the bitternesse of my soule:
he Says, I shall henceforth all the rest of my Years walk, overpassing the bitterness of my soul:
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As if he would say, by this benefit, the griefe of my conscience and the terrors and troubles of my soule are remoued.
As if he would say, by this benefit, the grief of my conscience and the terrors and Troubles of my soul Are removed.
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He maketh no mention of the rest of the benefits, of the health of his bodie, of his sure and prosperous estate, which was both promised and giuen vnto him.
He makes no mention of the rest of the benefits, of the health of his body, of his sure and prosperous estate, which was both promised and given unto him.
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But he touched that which troubled him most, the griefe of his conscience was the thing that troubled him most,
But he touched that which troubled him most, the grief of his conscience was the thing that troubled him most,
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and therefore he maketh mention onely of it.
and Therefore he makes mention only of it.
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This bitternesse made such a deepe impression in his soule, that in ye 17. verse he calleth it bitter bitternesse, he hath no words to expresse this bitternesse, what euer it was.
This bitterness made such a deep impression in his soul, that in you 17. verse he calls it bitter bitterness, he hath no words to express this bitterness, what ever it was.
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Where the iudgements of God make such a print in the soule, it is long ere sinne can blot it out:
Where the Judgments of God make such a print in the soul, it is long ere sin can blot it out:
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and so long as the memory of the iudgement remaineth, it is easie to be thankfull, it is easie to go forward in doing some part of our duty, it is easie to stand in aw yt we fall not into the hands of God;
and so long as the memory of the judgement remains, it is easy to be thankful, it is easy to go forward in doing Some part of our duty, it is easy to stand in aw that we fallen not into the hands of God;
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but when we blot out this memory, we returne to that same puddle out of the which we were deliuered.
but when we blot out this memory, we return to that same puddle out of the which we were Delivered.
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Therefore I commend to you to craue of God a sanctified memory, that ye may kepe fresh the iudgements of God which either ye haue seene in others,
Therefore I commend to you to crave of God a sanctified memory, that you may keep fresh the Judgments of God which either you have seen in Others,
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or felt in your owne bodies, that the feeling of these iudgements, may serue you to be thankfull to him,
or felt in your own bodies, that the feeling of these Judgments, may serve you to be thankful to him,
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and may make you to stand in aw; and beware to fall into the hands of a consuming fire.
and may make you to stand in aw; and beware to fallen into the hands of a consuming fire.
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Now, this King finding this benefite so sweete, he is compelled to burst forth in the praise of the word of God, which brought forth so good an effect:
Now, this King finding this benefit so sweet, he is compelled to burst forth in the praise of the word of God, which brought forth so good an Effect:
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And first he praiseth it generally from the good it doeth vnto all men:
And First he Praiseth it generally from the good it doth unto all men:
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Then he prayseth it in particular, from his owne particular experience & comfort which he receiued in his owne person.
Then he Praiseth it in particular, from his own particular experience & Comfort which he received in his own person.
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This doctrine is necessary and notable for these times. First, then he praiseth the word, from the good it worketh in all flesh;
This Doctrine is necessary and notable for these times. First, then he Praiseth the word, from the good it works in all Flesh;
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By these things (sayth he) men liue:
By these things (say he) men live:
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that this, by the force of these words it commeth to passe, that we enioy the benefite of this naturall life, wherby we liue in this body vpon earth:
that this, by the force of these words it comes to pass, that we enjoy the benefit of this natural life, whereby we live in this body upon earth:
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For the Lords word calleth on things that are not, as though they were, and his word maketh them to be.
For the lords word calls on things that Are not, as though they were, and his word makes them to be.
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By his word he created heauen and earth, by his word he gaue man life and breath,
By his word he created heaven and earth, by his word he gave man life and breath,
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and whatsoeuer is necessary to him:
and whatsoever is necessary to him:
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By his word he assigned to him the earth, the seasons and bounds of his habitation:
By his word he assigned to him the earth, the seasons and bounds of his habitation:
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To this end that man being created according to the image of God, he might seeke God;
To this end that man being created according to the image of God, he might seek God;
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and no doubt, he is not farre from euery one of vs:
and no doubt, he is not Far from every one of us:
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For as the Apostle sayth, Act. 17. In him we liue, moue, and haue our being.
For as the Apostle say, Act. 17. In him we live, move, and have our being.
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And as this is true in this naturall life, so is it as true in the entertainment of this life:
And as this is true in this natural life, so is it as true in the entertainment of this life:
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for by the benefit of this word we are sustained.
for by the benefit of this word we Are sustained.
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For our life standeth not onely in meate and drinke, but in euery word that proceedeth out of the Lords mouth, Mat. 4. that is, in euery thing wherunto the Lord giueth power to nourish:
For our life Stands not only in meat and drink, but in every word that Proceedeth out of the lords Mouth, Mathew 4. that is, in every thing whereunto the Lord gives power to nourish:
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For it is the Lords word that giueth power to nourish vs. And suppose meate and drinke were remoued, the Lord is able to make stones to nourish vs. This good King acknowledged this good effect to come of the word,
For it is the lords word that gives power to nourish us And suppose meat and drink were removed, the Lord is able to make stones to nourish us This good King acknowledged this good Effect to come of the word,
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and therefore he praiseth the word.
and Therefore he Praiseth the word.
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Now, after he had praised it from the generall effect, he goeth forward, and praiseth it from his owne particular experience,
Now, After he had praised it from the general Effect, he Goes forward, and Praiseth it from his own particular experience,
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and he saith in the conclusion of these things: The life of my soule standeth ; that is, in thy saying and doing, in thy truth and mercy, in thy promising,
and he Says in the conclusion of these things: The life of my soul Stands; that is, in thy saying and doing, in thy truth and mercy, in thy promising,
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and keeping thereof, standeth the life of my soule: as if the King would say:
and keeping thereof, Stands the life of my soul: as if the King would say:
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Not onelie haue I this naturall life which I liue in this miserable bodie, by the benefite of the word,
Not only have I this natural life which I live in this miserable body, by the benefit of the word,
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but I haue a more precious life, the life of my soule and spirit, which discerneth me from the rest of mankind, which putteth me in a better estate then the rest of the world, which maketh mine heauen to begin here, which neuer shall end.
but I have a more precious life, the life of my soul and Spirit, which discerneth me from the rest of mankind, which putteth me in a better estate then the rest of the world, which makes mine heaven to begin Here, which never shall end.
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For as there is a life and death of the body, so there is a life and death of the soule.
For as there is a life and death of the body, so there is a life and death of the soul.
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The life of the body may be conioyned with the death of the soule, and the death of the body, may stand with the life of the soule.
The life of the body may be conjoined with the death of the soul, and the death of the body, may stand with the life of the soul.
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The life of the body standeth in the presence of the soule; the life of the soule standeth in the presence of the Spirit of life.
The life of the body Stands in the presence of the soul; the life of the soul Stands in the presence of the Spirit of life.
dt n1 pp-f dt n1 vvz p-acp dt n1 pp-f dt n1; dt n1 pp-f dt n1 vvz p-acp dt n1 pp-f dt n1 pp-f n1.
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Except the soule be borne againe by the Spirit of life, ye shall neuer see the face of God;
Except the soul be born again by the Spirit of life, you shall never see the face of God;
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before the soule be quickned by the Spirit of life, it remaineth a dead carion, dead in sinne, dead in the lusts of the flesh (as the Apostle saith) Ephes. 2. Colos. 2. And consequently, there remaineth but a carriō, both in soule & body:
before the soul be quickened by the Spirit of life, it remains a dead carrion, dead in sin, dead in the Lustiest of the Flesh (as the Apostle Says) Ephesians 2. Colos 2. And consequently, there remains but a carrion, both in soul & body:
p-acp dt n1 vbb vvn p-acp dt n1 pp-f n1, pn31 vvz dt j n1, j p-acp n1, j p-acp dt n2 pp-f dt n1 (c-acp dt n1 vvz) np1 crd np1 crd cc av-j, a-acp vvz p-acp dt n1, av-d p-acp n1 cc n1:
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the soule being as void of a spirituall and heauenly life, as a carion is of a naturall life.
the soul being as void of a spiritual and heavenly life, as a carrion is of a natural life.
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The words of the Apostle in that place, & in sundry places are, Dead in sinne, dead in trespasses,
The words of the Apostle in that place, & in sundry places Are, Dead in sin, dead in Trespasses,
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and in the vncircumcised lusts of the flesh: Where death hath place, life must be wholly extinguished;and in the uncircumcised Lustiest of the Flesh: Where death hath place, life must be wholly extinguished;
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and where death hath place, there can neither be halfe life, quarter life, nor a breath of life:
and where death hath place, there can neither be half life, quarter life, nor a breath of life:
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But so it is, that death hath place in our soule by nature:
But so it is, that death hath place in our soul by nature:
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Therefore by nature there cannot be so much as a sparke of that heauenly life in it.
Therefore by nature there cannot be so much as a spark of that heavenly life in it.
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And if there be not so much as a sparke of life in it, where is that halfe or quarter life whereof the Papists speake? They will not haue it dead, but lamed or crooked:
And if there be not so much as a spark of life in it, where is that half or quarter life whereof the Papists speak? They will not have it dead, but lamed or crooked:
cc cs pc-acp vbb xx av av-d c-acp dt n1 pp-f n1 p-acp pn31, q-crq vbz d j-jn cc n1 n1 c-crq dt njp2 vvi? pns32 vmb xx vhi pn31 j, cc-acp vvn cc j:
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The Apostle saith in plaine tearmes, that it is dead;
The Apostle Says in plain terms, that it is dead;
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and therefore that spirituall life must be wholly put out, and consequently, all kind of will to good,
and Therefore that spiritual life must be wholly put out, and consequently, all kind of will to good,
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and all sight of God in Christ is banished away;
and all sighed of God in christ is banished away;
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& this death of the soule remaineth perpetually in vs, vntill such time that the participation of the Spirit of life, which is in the body of Christ Iesus, free vs from the law of sinne and from the law of death which is in our owne nature. Rom. 8.
& this death of the soul remains perpetually in us, until such time that the participation of the Spirit of life, which is in the body of christ Iesus, free us from the law of sin and from the law of death which is in our own nature. Rom. 8.
cc d n1 pp-f dt n1 vvz av-j p-acp pno12, c-acp d n1 cst dt n1 pp-f dt n1 pp-f n1, r-crq vbz p-acp dt n1 pp-f np1 np1, vvb pno12 p-acp dt n1 pp-f n1 cc p-acp dt n1 pp-f n1 r-crq vbz p-acp po12 d n1. np1 crd
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Now would ye know whether your soule liueth or not? Would ye perceiue whether this Spirit of life be begun in you or not? I will giue you certaine effects, whereby ye may examine the life of the soule.
Now would you know whither your soul lives or not? Would you perceive whither this Spirit of life be begun in you or not? I will give you certain effects, whereby you may examine the life of the soul.
av vmd pn22 vvi cs po22 n1 vvz cc xx? vmd pn22 vvi cs d n1 pp-f n1 vbb vvn p-acp pn22 cc xx? pns11 vmb vvi pn22 j n2, c-crq pn22 vmb vvi dt n1 pp-f dt n1.
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There are many effects giuen vs in the Scriptures;
There Are many effects given us in the Scriptures;
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as namely, Gala. 6. But I leaue them, & choose three speciall effects, whereby euery one may discerne of the life of the soule.
as namely, Gala. 6. But I leave them, & choose three special effects, whereby every one may discern of the life of the soul.
c-acp av, np1 crd p-acp pns11 vvb pno32, cc vvi crd j n2, c-crq d pi vmb vvi pp-f dt n1 pp-f dt n1.
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There is first, that inward peace of conscience. There is next, that ioy and reioycing vnder trouble.
There is First, that inward peace of conscience. There is next, that joy and rejoicing under trouble.
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There is thirdly, a loue of God, a loue of vertue, and an hatred of vice :
There is Thirdly, a love of God, a love of virtue, and an hatred of vice:
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where euer any of these three hath place, there the soule liueth, where thou findest thy conscience refreshed,
where ever any of these three hath place, there the soul lives, where thou Findest thy conscience refreshed,
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and thy soule recreate from the great terrors & manifold pangs of sinne, no question the soule liueth:
and thy soul recreate from the great terrors & manifold pangs of sin, no question the soul lives:
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for this is the effect of the right Spirit, and this is the right peace whereof the world is ignorant, that passeth all naturall vnderstanding.
for this is the Effect of the right Spirit, and this is the right peace whereof the world is ignorant, that passes all natural understanding.
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The more thou makst this peace to grow, ye more thou liuest in thy soule.
The more thou Makest this peace to grow, you more thou Livest in thy soul.
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The more this peace groweth, the more sinne decayeth, the more thou castest out all that baggage of sin, that troubleth the quiet estate of the conscience.
The more this peace grows, the more sin decayeth, the more thou Chastest out all that baggage of since, that Troubles the quiet estate of the conscience.
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In a word, the onely thing that troubleth the soule, that disquieteth the conscience, and that we haue to cast out, is sinne:
In a word, the only thing that Troubles the soul, that disquieteth the conscience, and that we have to cast out, is sin:
p-acp dt n1, dt j n1 cst vvz dt n1, cst vvz dt n1, cc cst pns12 vhb pc-acp vvi av, vbz n1:
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For sinne is the onely thing that seuereth vs from God, in whom there is onely true peace and quietnesse to be found.
For sin is the only thing that severeth us from God, in whom there is only true peace and quietness to be found.
p-acp n1 vbz dt j n1 cst vvz pno12 p-acp np1, p-acp ro-crq a-acp vbz av-j j n1 cc n1 pc-acp vbi vvn.
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Therefore our exercise should chiefly stand in this, to expell this enemy and monster sinne, and to possesse that sauing iuice and wholsome peace that passeth all vnderstanding.
Therefore our exercise should chiefly stand in this, to expel this enemy and monster sin, and to possess that Saving juice and wholesome peace that passes all understanding.
av po12 n1 vmd av-jn vvi p-acp d, pc-acp vvi d n1 cc n1 n1, cc pc-acp vvi cst vvg n1 cc j n1 cst vvz d n1.
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The second effect, whereby we may know that the soule liueth, is the ioy and reioycing vnder trouble.
The second Effect, whereby we may know that the soul lives, is the joy and rejoicing under trouble.
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For we know by experience, that trouble of it owne nature, cannot bring forth this ioy,
For we know by experience, that trouble of it own nature, cannot bring forth this joy,
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but bringeth forth the contrary effects, as sadnesse, heauinesse and sorrow.
but brings forth the contrary effects, as sadness, heaviness and sorrow.
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Now, where the Spirit is so disposed that we reioyce vnder trouble, this is a sure argument of the blessed Spirit, the Spirit of life, which onely quickneth the soule;
Now, where the Spirit is so disposed that we rejoice under trouble, this is a sure argument of the blessed Spirit, the Spirit of life, which only Quickeneth the soul;
av, c-crq dt n1 vbz av vvn cst pns12 vvb p-acp n1, d vbz dt j n1 pp-f dt j-vvn n1, dt n1 pp-f n1, r-crq av-j vvz dt n1;
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and this ioy maketh vs not onely to reioyce in trouble, but to glory also, as sayth the Apostle:
and this joy makes us not only to rejoice in trouble, but to glory also, as say the Apostle:
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For surely the crosse of Christ is our onely ioy, & the shame of Christ is our onely honour.
For surely the cross of christ is our only joy, & the shame of christ is our only honour.
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Hereby we perceiue the great glory that the Lord hath called vs to, that not onely he maketh vs to beleeue his word:
Hereby we perceive the great glory that the Lord hath called us to, that not only he makes us to believe his word:
av pns12 vvb dt j n1 cst dt n1 vhz vvn pno12 p-acp, cst xx av-j pns31 vvz pno12 pc-acp vvi po31 n1:
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but to suffer for him also: onely ye haue to take heede to your troubles:
but to suffer for him also: only you have to take heed to your Troubles:
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For this ioy accompanieth not all troubles, but onely those troubles that are suffred for Christs cause,
For this joy accompanieth not all Troubles, but only those Troubles that Are suffered for Christ cause,
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for righteousnesse sake, & are vnderserued.
for righteousness sake, & Are underserved.
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For those troubles that are deserued, the like ioy is not to be found in them.
For those Troubles that Are deserved, the like joy is not to be found in them.
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The third effect, whereby we may know that the soule liueth, is the loue of God, and hatred of euill:
The third Effect, whereby we may know that the soul lives, is the love of God, and hatred of evil:
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Where this loue is kindled in the soule, where we beginne to know God, to loue him and to taste of him, (for it is not possible that we can loue him,
Where this love is kindled in the soul, where we begin to know God, to love him and to taste of him, (for it is not possible that we can love him,
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except we haue a taste of his sweetnesse) this loue make vs like to God,
except we have a taste of his sweetness) this love make us like to God,
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for God is loue, (as Iohn saith.) If loue dwell in thine heart, God dwelleth in thine heart,
for God is love, (as John Says.) If love dwell in thine heart, God dwells in thine heart,
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and this loue is a sure pledge of the life of the soule; where this loue is, of necessity also there must be a hatred of euill.
and this love is a sure pledge of the life of the soul; where this love is, of necessity also there must be a hatred of evil.
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Now trie and examine, if the Spirit of life hath wrought these effects in thy soule in any measure,
Now try and examine, if the Spirit of life hath wrought these effects in thy soul in any measure,
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if it were neuer so small:
if it were never so small:
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it is a sure argument that this life is begunne, and the life which God hath begunne, he will perfect it.
it is a sure argument that this life is begun, and the life which God hath begun, he will perfect it.
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If the loue of God were neuer so litle, and the hatred of euill were neuer so little:
If the love of God were never so little, and the hatred of evil were never so little:
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if any of these effects were but in a small measure, ye may be sure that Christ dwelleth in your hearts by faith, and that the soule liueth.
if any of these effects were but in a small measure, you may be sure that christ dwells in your hearts by faith, and that the soul lives.
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Ye that feele this, (as I would that ye all felt it) prease to nourish and strengthen this life;
You that feel this, (as I would that you all felt it) press to nourish and strengthen this life;
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not weary in well doing, but go forward in working the works of the Spirit. Sow not in the flesh, go not forward in the lusts and appetites thereof:
not weary in well doing, but go forward in working the works of the Spirit. Sow not in the Flesh, go not forward in the Lustiest and appetites thereof:
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for ye may learne of the Apostle, what aduantage this labour bringeth: to wit, shame and confusion, death of the body, and death of soule.
for you may Learn of the Apostle, what advantage this labour brings: to wit, shame and confusion, death of the body, and death of soul.
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Rom. 6. But on the contrary, go forward in nourishing of the Spirit, and in well doing.
Rom. 6. But on the contrary, go forward in nourishing of the Spirit, and in well doing.
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Sow in the Spirit, and as the Apostle sayth, ye shall reape an euerlasting and incomprehensible life.
Sow in the Spirit, and as the Apostle say, you shall reap an everlasting and incomprehensible life.
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This Spirit then is said to be nourished and corroborate in our hearts, when we nourish the light and knowledge of God in Christ Iesus,
This Spirit then is said to be nourished and corroborate in our hearts, when we nourish the Light and knowledge of God in christ Iesus,
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when we edifie our selues in our most holy faith, and continue in the exercise of prayer:
when we edify our selves in our most holy faith, and continue in the exercise of prayer:
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As by the contrary we banish this light of the good Spirit, and by our euill doing we banish the knowledge of God in Christ,
As by the contrary we banish this Light of the good Spirit, and by our evil doing we banish the knowledge of God in christ,
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whē we put out this light, diminish our perswasion, and leaue off the exercise of prayer:
when we put out this Light, diminish our persuasion, and leave off the exercise of prayer:
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For by the same meanes whereby the soule liueth, they being remoued, the soule dieth.
For by the same means whereby the soul lives, they being removed, the soul Dieth.
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Therfore those that would liue this way, they ought to nourish the knowledge of God, they ought to be exercised in well doing, in hearing of Gods word, in edifying them in their most holy faith,
Therefore those that would live this Way, they ought to nourish the knowledge of God, they ought to be exercised in well doing, in hearing of God's word, in edifying them in their most holy faith,
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and in continuall crauing of grace and mercy by prayer.
and in continual craving of grace and mercy by prayer.
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Now the King sayth, he hath this life, and he hath experience of the good word in this (for I take this to be a different life from the other, whereof he spake before, to wit, this is the life of the soule, which proceedeth of the word of promise,) for this word is the power of God to saluation, to all them that beleeue.
Now the King say, he hath this life, and he hath experience of the good word in this (for I take this to be a different life from the other, whereof he spoke before, to wit, this is the life of the soul, which Proceedeth of the word of promise,) for this word is the power of God to salvation, to all them that believe.
av dt n1 vvz, pns31 vhz d n1, cc pns31 vhz n1 pp-f dt j n1 p-acp d (c-acp pns11 vvb d pc-acp vbi dt j n1 p-acp dt n-jn, c-crq pns31 vvd a-acp, pc-acp vvi, d vbz dt n1 pp-f dt n1, r-crq vvz pp-f dt n1 pp-f n1,) p-acp d n1 vbz dt n1 pp-f np1 p-acp n1, p-acp d pno32 cst vvb.
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Rom. 1. Set your hearts, saith Moses, Deut. 32, vpon this word, for it is not a vaine word;
Rom. 1. Set your hearts, Says Moses, Deuteronomy 32, upon this word, for it is not a vain word;
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it is your life and felicity.
it is your life and felicity.
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The words which I speake (sayth our Master, Iohn, 6.) are Spirit & life;
The words which I speak (say our Master, John, 6.) Are Spirit & life;
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And from, this Iohn calleth him the word of life, the bread of life.
And from, this John calls him the word of life, the bred of life.
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Peter saith, whom shall we go to? for in thee are the words of life.Peter Says, whom shall we go to? for in thee Are the words of life.
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It is he that hath life in himselfe, Iohn, 5. From this also it is said, 1. Cor. 15. that as the first Adam was made a liuing soule, so the second Adam was made a quickning Spirit:
It is he that hath life in himself, John, 5. From this also it is said, 1. Cor. 15. that as the First Adam was made a living soul, so the second Adam was made a quickening Spirit:
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and by reason we are made participant of this spirit, by the ministery of his word,
and by reason we Are made participant of this Spirit, by the Ministry of his word,
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therefore it is called the word of the Spirit;
Therefore it is called the word of the Spirit;
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& by the same reason we that are his Ministers are counted the Ministers of the Spirit,
& by the same reason we that Are his Ministers Are counted the Ministers of the Spirit,
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as the Apostle calleth vs, 2. Cor. 3. They that would reade further of the praise of this word, I remit them to the 19. Psalme, where the properties of this word are exactly set downe. I will end here.
as the Apostle calls us, 2. Cor. 3. They that would read further of the praise of this word, I remit them to the 19. Psalm, where the properties of this word Are exactly Set down. I will end Here.
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Who so looketh vpon the precious effects of this word, and on the other side, looketh vpon our vnhappy behauior;
Who so looks upon the precious effects of this word, and on the other side, looks upon our unhappy behaviour;
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I am assured, it would astonish any Christian heart, to behold how the Lord can suffer our contempt so long as he doth.
I am assured, it would astonish any Christian heart, to behold how the Lord can suffer our contempt so long as he does.
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For formerly, whereas there was skarsly crummes of this bread of life to be had in this countrie, men sought it out diligently,
For formerly, whereas there was skarsly crumbs of this bred of life to be had in this country, men sought it out diligently,
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and ran to haue it with such zeale, that they compassed both sea and land, they spared neither trauell nor cost;
and ran to have it with such zeal, that they compassed both sea and land, they spared neither travel nor cost;
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but forcibly as it were, thronged and thrusted in, and made irruption in this kingdome:
but forcibly as it were, thronged and thrusted in, and made irruption in this Kingdom:
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But now when it hath pleased the Lord to offer vnto vs great plentie of this foode, we so despise the bountie and liberality of this good God, that we turne this great grace and mercie of his, into iudgement and vengeance vpon our owne heads.
But now when it hath pleased the Lord to offer unto us great plenty of this food, we so despise the bounty and liberality of this good God, that we turn this great grace and mercy of his, into judgement and vengeance upon our own Heads.
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And as to the greatest part of the multitude, they disdain it so spitefully, that they had rather embrace the leauen of the Pharisies,
And as to the greatest part of the multitude, they disdain it so spitefully, that they had rather embrace the leaven of the Pharisees,
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and draw them to that company where they can haue no other foode, but songes, maskes, mummings, and vnknowne Languages:
and draw them to that company where they can have no other food, but songs, masks, mummings, and unknown Languages:
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And so thinke to feed their soules by the mockery of God.
And so think to feed their Souls by the mockery of God.
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Now as to the Gentlemen, Earles, Lords, and Barrons, they are so drunken with sacrilegde, that ere they will part with these goods, they had rather part with the life of their soule;
Now as to the Gentlemen, Earls, lords, and Barons, they Are so drunken with sacrilegde, that ere they will part with these goods, they had rather part with the life of their soul;
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yea, when it cometh to this, that the word cannot be entertained but by their expences, they make no choyse,
yea, when it comes to this, that the word cannot be entertained but by their expenses, they make no choice,
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but had rather lose their soules an hundred times, ere they would bestow a halfepenny vpon the Church.
but had rather loose their Souls an hundred times, ere they would bestow a halfpenny upon the Church.
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This is true in the greatest part:
This is true in the greatest part:
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so it is the Lord that wonderfully continueth the light amongst vs, that keepeth a face of a ministery in Scotland.
so it is the Lord that wonderfully Continueth the Light among us, that Keepeth a face of a Ministry in Scotland.
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There is no good entertainment, but a very great pouerty in the most part of the Ministery.
There is no good entertainment, but a very great poverty in the most part of the Ministry.
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See then if the iudgement of God pronounced, 2. Thes. 2. goeth not fast forward, who hath giuen vs ouer,
See then if the judgement of God pronounced, 2. Thebes 2. Goes not fast forward, who hath given us over,
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as appeareth, to be deceiued by the mighty power and working of the Diuell; in such sort, that euerie man striueth, who shall put his appetites furthest in execution.
as appears, to be deceived by the mighty power and working of the devil; in such sort, that every man strives, who shall put his appetites furthest in execution.
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Oh! vnhappy and wrathfull countrey, that hath so abused the merciful calling and great benignitie of God;
Oh! unhappy and wrathful country, that hath so abused the merciful calling and great benignity of God;
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it is a wonderfull thing to looke vpon this matter, and to consider our great ingratitude.
it is a wonderful thing to look upon this matter, and to Consider our great ingratitude.
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The more that knowledge groweth, the more conscience decayeth, as if conscience and knowledge could not both rest in one breast:
The more that knowledge grows, the more conscience decayeth, as if conscience and knowledge could not both rest in one breast:
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looke to the workes of all men, it appeareth that the bringing in of light hath banished conscience which was in the time of darknesse.
look to the works of all men, it appears that the bringing in of Light hath banished conscience which was in the time of darkness.
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What can be the cause of this, that as light groweth, the effect of light decayeth? It is a thing that passeth the vnderstanding of man,
What can be the cause of this, that as Light grows, the Effect of Light decayeth? It is a thing that passes the understanding of man,
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and the end of it shall be more then terrible.
and the end of it shall be more then terrible.
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Is it not more then wonderfull, that the more that this Countrey is watered with the sauing and heauenly dew, the more our hearts are hardened? What must this bring forth? It must bring forth at the last,
Is it not more then wonderful, that the more that this Country is watered with the Saving and heavenly due, the more our hearts Are hardened? What must this bring forth? It must bring forth At the last,
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an eternall consumption, which consumption must be so much the greater, the greater that our contempt is:
an Eternal consumption, which consumption must be so much the greater, the greater that our contempt is:
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For it is not possible, but that ground which is so oft refreshed with raine and dew,
For it is not possible, but that ground which is so oft refreshed with rain and due,
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and yet bringeth foorth no other thing but thornes and bryars, but at the last it must be burnt vp.
and yet brings forth no other thing but thorns and briars, but At the last it must be burned up.
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How is it possible that thornes that are prouided for the fire, but they must be consumed by the fire? And seeing our deedes testifie that we are nothing but thornes, of necessitie we must be burnt vp,
How is it possible that thorns that Are provided for the fire, but they must be consumed by the fire? And seeing our Deeds testify that we Are nothing but thorns, of necessity we must be burned up,
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except the Lord worke otherwise then I haue any expectation:
except the Lord work otherwise then I have any expectation:
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For the longer that iudgement is delayed, it shall be heauier when it lighteth, seeing the contempt is so great.
For the longer that judgement is delayed, it shall be Heavier when it lights, seeing the contempt is so great.
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•herefore the Lord giue you grace, that as ye know there is a Hell and eternity of paine,
•herefore the Lord give you grace, that as you know there is a Hell and eternity of pain,
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and as ye would eschue it, so ye may take vp a new course of life.
and as you would eschew it, so you may take up a new course of life.
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But this cannot be, except the Lord worke it by his holy Spirit, except he forget our sinnes,
But this cannot be, except the Lord work it by his holy Spirit, except he forget our Sins,
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and assure vs of the remission of them in the blood of Christ.
and assure us of the remission of them in the blood of christ.
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And therefore, I haue to craue with you, and ye with me, that this may come to passe, that in the bowels of his mercie we may eschue that terrible damnation, from the which the Lord preserue vs,
And Therefore, I have to crave with you, and you with me, that this may come to pass, that in the bowels of his mercy we may eschew that terrible damnation, from the which the Lord preserve us,
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for Christ Iesus his Sonnes sake.
for christ Iesus his Sons sake.
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To whom with the Father and the holy Ghost, be all honour and praise, now & for euer. Amen.
To whom with the Father and the holy Ghost, be all honour and praise, now & for ever. Amen.
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THE ELEVENTH SERMON VPON ISAIAH, CHAPTER 38. 16 O Lord, to them that ouerliue them, and to all that are in them, the life of my spirit shall be knowne:
THE ELEVENTH SERMON UPON ISAIAH, CHAPTER 38. 16 Oh Lord, to them that overlive them, and to all that Are in them, the life of my Spirit shall be known:
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that thou causest me to sleepe, and hast giuen life to me.
that thou causest me to sleep, and hast given life to me.
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17 Behold, for felicitie I had bitter griefe, but it was thy pleasure to deliuer my soule from the pit of corruption,
17 Behold, for felicity I had bitter grief, but it was thy pleasure to deliver my soul from the pit of corruption,
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for thou hast cast all my sinnes behind thy backe.
for thou hast cast all my Sins behind thy back.
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18 For the graue cannot conf•sse thee, death cannot praise thee, they that goe downe into the pit, cannot hope for thy truth.
18 For the graven cannot conf•sse thee, death cannot praise thee, they that go down into the pit, cannot hope for thy truth.
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19 But the liuing, the liuing shall confesse thee as I do this day, the Father to the children shall declare thy truth.
19 But the living, the living shall confess thee as I do this day, the Father to the children shall declare thy truth.
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20 The Lord was readie to saue me:
20 The Lord was ready to save me:
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therefore I will sing my song all the dayes of my life in the house of the Lord.
Therefore I will sing my song all the days of my life in the house of the Lord.
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21 Then said Isaiah, Take a lump of dry figs, and lay it vpon the byle, and he shall recouer.
21 Then said Isaiah, Take a lump of dry figs, and lay it upon the boil, and he shall recover.
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22 Also Hezekiah had said, What is the signe that I shall go vp into the house of the Lord?
22 Also Hezekiah had said, What is the Signen that I shall go up into the house of the Lord?
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IN our last lesson, welbeloued in Christ Iesus, the King entred into the second part of his song:
IN our last Lesson, well-beloved in christ Iesus, the King entered into the second part of his song:
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And first of all as ye heard, he bursteth foorth of hand into the praise of God.
And First of all as you herd, he bursteth forth of hand into the praise of God.
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Then after he setteth downe the greatnesse of the benefits receiued in two words, with the chiefe comfort that he found.
Then After he sets down the greatness of the benefits received in two words, with the chief Comfort that he found.
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And in respect the comfort flowed from the word of God, he entered into the commendation of the word of God.
And in respect the Comfort flowed from the word of God, he entered into the commendation of the word of God.
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Then first of all, whilest the King is musing and pausing vpon the greatnesse of the Lords benefits,
Then First of all, whilst the King is musing and pausing upon the greatness of the lords benefits,
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and rauished in admiration of the greatnesse of the workes of God, he cannot containe himselfe any longer,
and ravished in admiration of the greatness of the works of God, he cannot contain himself any longer,
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but the bursteth foorth into the praise of God and saith, what shall I say? A patheticke and abrupt kind of speech, whereby he testifieth that his tongue would not serue him to expresse the matter, his heart was so swolne with praise, that he was not able to vtter it in any quantitie of words.
but the bursteth forth into the praise of God and Says, what shall I say? A pathetic and abrupt kind of speech, whereby he Testifieth that his tongue would not serve him to express the matter, his heart was so swollen with praise, that he was not able to utter it in any quantity of words.
cc-acp dt vvz av p-acp dt n1 pp-f np1 cc vvz, q-crq vmb pns11 vvi? dt j cc j n1 pp-f n1, c-crq pns31 vvz cst po31 n1 vmd xx vvi pno31 pc-acp vvi dt n1, po31 n1 vbds av vvn p-acp n1, cst pns31 vbds xx j pc-acp vvi pn31 p-acp d n1 pp-f n2.
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In this doing, suppose his words be few, yet he sheweth himselfe more thankfull then if he had vttered a million of words.
In this doing, suppose his words be few, yet he shows himself more thankful then if he had uttered a million of words.
p-acp d vdg, vvb po31 n2 vbb d, av pns31 vvz px31 dc j cs cs pns31 vhd vvn dt crd pp-f n2.
(31) sermon (DIV1)
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4695
So thankfulnesse standeth not in the multitude of sillables and voyces, but it standeth in the heart and dispos••ion of the soule.
So thankfulness Stands not in the multitude of syllables and voices, but it Stands in the heart and dispos••ion of the soul.
av n1 vvz xx p-acp dt n1 pp-f n2 cc n2, cc-acp pn31 vvz p-acp dt n1 cc n1 pp-f dt n1.
(31) sermon (DIV1)
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4696
Where the Lord findeth the heart thankfull, there is no word that can flow from that heart but it is acceptable.
Where the Lord finds the heart thankful, there is no word that can flow from that heart but it is acceptable.
c-crq dt n1 vvz dt n1 j, pc-acp vbz dx n1 cst vmb vvi p-acp d n1 p-acp pn31 vbz j.
(31) sermon (DIV1)
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4697
And howsoeuer the Kings words be few, yet in his words he granteth three things. First, he granteth the benefit was free and freely bestowed.
And howsoever the Kings words be few, yet in his words he grants three things. First, he grants the benefit was free and freely bestowed.
cc c-acp dt ng1 n2 vbb d, av p-acp po31 n2 pns31 vvz crd n2. ord, pns31 vvz dt n1 vbds j cc av-j vvn.
(31) sermon (DIV1)
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4698
Secondly, he granteth that he hath nothing to render for it; yea not so much as one word, much lesse a deed.
Secondly, he grants that he hath nothing to render for it; yea not so much as one word, much less a deed.
ord, pns31 vvz cst pns31 vhz pix pc-acp vvi p-acp pn31; uh xx av av-d c-acp crd n1, av-d av-dc dt n1.
(31) sermon (DIV1)
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4699
Thirdly, he letteth vs see that howso••er he was not able to answer to the worthinesse of this benefit,
Thirdly, he lets us see that howso••er he was not able to answer to the worthiness of this benefit,
ord, pns31 vvz pno12 vvi d n1 pns31 vbds xx j pc-acp vvi p-acp dt n1 pp-f d n1,
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4700
yet he was not idle, but he vttereth praise as God gaue him the grace;
yet he was not idle, but he uttereth praise as God gave him the grace;
av pns31 vbds xx j, cc-acp pns31 vvz n1 p-acp np1 vvd pno31 dt n1;
(31) sermon (DIV1)
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4701
for it is not possible that a good conscience and a godly soule can altogether forget God,
for it is not possible that a good conscience and a godly soul can altogether forget God,
c-acp pn31 vbz xx j cst dt j n1 cc dt j n1 vmb av vvi np1,
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4702
but in the due time it will euer thanke God for his benefits;
but in the due time it will ever thank God for his benefits;
cc-acp p-acp dt j-jn n1 pn31 vmb av vvi np1 p-acp po31 n2;
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4703
so ••at whosoeuer either forgetteth or casteth off this exercise, they testifie their wealth to be euill purchased,
so ••at whosoever either forgetteth or Cast off this exercise, they testify their wealth to be evil purchased,
av j c-crq d vvz cc vvz a-acp d n1, pns32 vvb po32 n1 pc-acp vbi av-jn vvn,
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4704
and that there is a curse hanging ouer them and their riches both; which curse appeareth either in their owne times or suddainly after in their prodigall posteritie.
and that there is a curse hanging over them and their riches both; which curse appears either in their own times or suddenly After in their prodigal posterity.
cc cst pc-acp vbz dt n1 vvg p-acp pno32 cc po32 n2 av-d; r-crq n1 vvz d p-acp po32 d n2 cc av-j a-acp p-acp po32 j-jn n1.
(31) sermon (DIV1)
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4705
Therefore ye that would haue the curse remooued in time, learned to thanke God for his benefits, that ye may possesse them with the blessing of God to you and yours.
Therefore you that would have the curse removed in time, learned to thank God for his benefits, that you may possess them with the blessing of God to you and yours.
av pn22 cst vmd vhi dt n1 vvn p-acp n1, j pc-acp vvi np1 p-acp po31 n2, cst pn22 vmb vvi pno32 p-acp dt n1 pp-f np1 p-acp pn22 cc png22.
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4706
Therefore he taketh vp the greatnesse of the benefit, and comprehendeth it vnder these two words, He said, and he himselfe did it:
Therefore he Takes up the greatness of the benefit, and comprehendeth it under these two words, He said, and he himself did it:
av pns31 vvz a-acp dt n1 pp-f dt n1, cc vvz pn31 p-acp d crd n2, pns31 vvd, cc pns31 px31 vdd pn31:
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4707
he said it in his promise, he did it in accomplishing of his promise;
he said it in his promise, he did it in accomplishing of his promise;
pns31 vvd pn31 p-acp po31 n1, pns31 vdd pn31 p-acp vvg pp-f po31 n1;
(31) sermon (DIV1)
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4708
he did it and said it himselfe, that the whole glorie of the worke should appertaine to him;
he did it and said it himself, that the Whole glory of the work should appertain to him;
pns31 vdd pn31 cc vvd pn31 px31, cst dt j-jn n1 pp-f dt n1 vmd vvi p-acp pno31;
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4709
he said it freely, for the King confessed that he deserued the contrarie; he did it as freely in keeping his promise.
he said it freely, for the King confessed that he deserved the contrary; he did it as freely in keeping his promise.
pns31 vvd pn31 av-j, p-acp dt n1 vvd cst pns31 vvd dt n-jn; pns31 vdd pn31 p-acp av-j p-acp vvg po31 n1.
(31) sermon (DIV1)
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4710
For suppose all the world be false, yet God remained true:
For suppose all the world be false, yet God remained true:
p-acp vvi d dt n1 vbb j, av np1 vvd j:
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4711
ye see how properly he taketh vp vnder these two words the mercie and truth of God:
you see how properly he Takes up under these two words the mercy and truth of God:
pn22 vvb c-crq av-j pns31 vvz a-acp p-acp d crd n2 dt n1 cc n1 pp-f np1:
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4712
his mercie in promising, & his truth in accomplishing.
his mercy in promising, & his truth in accomplishing.
po31 n1 p-acp vvg, cc po31 n1 p-acp vvg.
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4713
All the promises which the Lord maketh, they flow from his mercie, and all his accomplishings, they flow from his truth.
All the promises which the Lord makes, they flow from his mercy, and all his accomplishings, they flow from his truth.
av-d dt n2 r-crq dt n1 vvz, pns32 vvb p-acp po31 n1, cc d po31 n2-vvg, pns32 vvb p-acp po31 n1.
(31) sermon (DIV1)
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4714
His promises from mercy, why? He is debtor to no man:
His promises from mercy, why? He is debtor to no man:
po31 n2 p-acp n1, q-crq? pns31 vbz n1 p-acp dx n1:
(31) sermon (DIV1)
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4715
His accomplishings from his truth, why? He is truth it selfe, and there is no promise that he hath made but he will keepe,
His accomplishings from his truth, why? He is truth it self, and there is no promise that he hath made but he will keep,
png31 n2-vvg p-acp po31 n1, q-crq? pns31 vbz n1 pn31 n1, cc pc-acp vbz dx n1 cst pns31 vhz vvn cc-acp pns31 vmb vvi,
(31) sermon (DIV1)
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4716
yea he will inuert nature rather, as it appeareth in the drawing backe of the Sunne whereof ye heard:
yea he will invert nature rather, as it appears in the drawing back of the Sun whereof you herd:
uh pns31 vmb vvi n1 av-c, c-acp pn31 vvz p-acp dt vvg av pp-f dt n1 c-crq pn22 vvd:
(31) sermon (DIV1)
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4717
and heauen and earth shall perish ere a iot of his promise faile.
and heaven and earth shall perish ere a jot of his promise fail.
cc n1 cc n1 vmb vvi p-acp dt n1 pp-f po31 n1 vvi.
(31) sermon (DIV1)
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4718
Yet notwithstanding this is true, that there is such a constancie and fidelitie in him, all these promises will not auaile vs,
Yet notwithstanding this is true, that there is such a constancy and Fidis in him, all these promises will not avail us,
av p-acp d vbz j, cst pc-acp vbz d dt n1 cc n1 p-acp pno31, d d n2 vmb xx vvi pno12,
(31) sermon (DIV1)
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4719
except the Lord prepare our hearts;
except the Lord prepare our hearts;
c-acp dt n1 vvb po12 n2;
(31) sermon (DIV1)
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4720
yea except he sanctifie our hearts by meanes of faith, that in our soules we may see this truth, we shall neuer regard it;
yea except he sanctify our hearts by means of faith, that in our Souls we may see this truth, we shall never regard it;
uh c-acp pns31 vvi po12 n2 p-acp n2 pp-f n1, cst p-acp po12 n2 pns12 vmb vvi d n1, pns12 vmb av-x vvi pn31;
(31) sermon (DIV1)
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4721
and except he giue vs a heart to apply this truth, all the promises which he hath made,
and except he give us a heart to apply this truth, all the promises which he hath made,
cc c-acp pns31 vvb pno12 dt n1 pc-acp vvi d n1, d dt n2 r-crq pns31 vhz vvn,
(31) sermon (DIV1)
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4722
and is to make, serue for no vse to vs. Therefore it is the dutie of all Christians to be instant in crauing, that the Lord would prepare their hearts by faith, that seeing him in their minds,
and is to make, serve for no use to us Therefore it is the duty of all Christians to be instant in craving, that the Lord would prepare their hearts by faith, that seeing him in their minds,
cc vbz pc-acp vvi, vvb p-acp dx n1 p-acp pno12 av pn31 vbz dt n1 pp-f d np1 pc-acp vbi j-jn p-acp vvg, cst dt n1 vmd vvi po32 n2 p-acp n1, cst vvg pno31 p-acp po32 n2,
(31) sermon (DIV1)
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4723
and feeling him in their hearts, they may find his mercie and truth, and repose in them for euer.
and feeling him in their hearts, they may find his mercy and truth, and repose in them for ever.
cc vvg pno31 p-acp po32 n2, pns32 vmb vvi po31 n1 cc n1, cc vvi p-acp pno32 p-acp av.
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4724
After this we entred into the recommendation of the word of God, and generally we praysed the word from this, that we haue the benefit of this temporall life by it;
After this we entered into the recommendation of the word of God, and generally we praised the word from this, that we have the benefit of this temporal life by it;
p-acp d pns12 vvd p-acp dt n1 pp-f dt n1 pp-f np1, cc av-j pns12 vvd dt n1 p-acp d, cst pns12 vhb dt n1 pp-f d j n1 p-acp pn31;
(31) sermon (DIV1)
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4725
as this is true in generall, so he goeth forward, and praiseth the word from his owne experience in particular,
as this is true in general, so he Goes forward, and Praiseth the word from his own experience in particular,
c-acp d vbz j p-acp n1, av pns31 vvz av-j, cc vvz dt n1 p-acp po31 d n1 p-acp j,
(31) sermon (DIV1)
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4726
and he granteth that not onely he hath the benefit of this temporall life by the word, but of the spirituall also.
and he grants that not only he hath the benefit of this temporal life by the word, but of the spiritual also.
cc pns31 vvz cst xx av-j pns31 vhz dt n1 pp-f d j n1 p-acp dt n1, cc-acp pp-f dt j av.
(31) sermon (DIV1)
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4727
And as he hath the life whereby he liueth in his body by it, so he hath by it the life whereby he liueth in the soule.
And as he hath the life whereby he lives in his body by it, so he hath by it the life whereby he lives in the soul.
cc c-acp pns31 vhz dt n1 c-crq pns31 vvz p-acp po31 n1 p-acp pn31, av pns31 vhz p-acp pn31 dt n1 c-crq pns31 vvz p-acp dt n1.
(31) sermon (DIV1)
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4728
For as there is a life and death of the bodie, so there is a life and death of the soule.
For as there is a life and death of the body, so there is a life and death of the soul.
p-acp a-acp pc-acp vbz dt n1 cc n1 pp-f dt n1, av pc-acp vbz dt n1 cc n1 pp-f dt n1.
(31) sermon (DIV1)
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4729
The life of the bodie may be conioyned well with the death of the soule;
The life of the body may be conjoined well with the death of the soul;
dt n1 pp-f dt n1 vmb vbi vvn av p-acp dt n1 pp-f dt n1;
(31) sermon (DIV1)
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4730
for we may liue in the bodie, and be dead in the soule at one time.
for we may live in the body, and be dead in the soul At one time.
c-acp pns12 vmb vvi p-acp dt n1, cc vbi j p-acp dt n1 p-acp crd n1.
(31) sermon (DIV1)
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4731
Also, the death of the bodie may stand with the life of the soule: for we may depart from this life, and go to a better.
Also, the death of the body may stand with the life of the soul: for we may depart from this life, and go to a better.
av, dt n1 pp-f dt n1 vmb vvi p-acp dt n1 pp-f dt n1: c-acp pns12 vmb vvi p-acp d n1, cc vvi p-acp dt jc.
(31) sermon (DIV1)
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4732
The life of the bodie standeth in the presence of the soule, but the life of the soule standeth in the presence of the Spirit of life:
The life of the body Stands in the presence of the soul, but the life of the soul Stands in the presence of the Spirit of life:
dt n1 pp-f dt n1 vvz p-acp dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1 vvz p-acp dt n1 pp-f dt n1 pp-f n1:
(31) sermon (DIV1)
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4733
except our soules be borne anew againe by the vertue of that Spirit of life, it is not possible that we can see God and taste of his ioy.
except our Souls be born anew again by the virtue of that Spirit of life, it is not possible that we can see God and taste of his joy.
c-acp po12 n2 vbb vvn av av p-acp dt n1 pp-f d n1 pp-f n1, pn31 vbz xx j cst pns12 vmb vvi np1 cc n1 pp-f po31 n1.
(31) sermon (DIV1)
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4734
For by nature we are not onely hurt, lame & maimed, but altoge•her dead in sinne:
For by nature we Are not only hurt, lame & maimed, but altoge•her dead in sin:
p-acp p-acp n1 pns12 vbr xx av-j vvn, j cc j-vvn, cc-acp av j p-acp n1:
(31) sermon (DIV1)
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4735
so that looke how voide a corps is of a naturall life, as voide are we of a heauenly and spirituall life.
so that look how void a corpse is of a natural life, as void Are we of a heavenly and spiritual life.
av cst vvb q-crq j dt n1 vbz pp-f dt j n1, c-acp j vbr pns12 pp-f dt j cc j n1.
(31) sermon (DIV1)
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4736
The reason is this, where death hath place, there life must be wholly put out: But by nature death hath place in vs:
The reason is this, where death hath place, there life must be wholly put out: But by nature death hath place in us:
dt n1 vbz d, c-crq n1 vhz n1, a-acp n1 vmb vbi av-jn vvn av: cc-acp p-acp n1 n1 vhz n1 p-acp pno12:
(31) sermon (DIV1)
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4737
therefore the spi•ituall life must be wholly put out.
Therefore the spi•ituall life must be wholly put out.
av dt j n1 vmb vbi av-jn vvn av.
(31) sermon (DIV1)
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4738
If the Spi•it of life be wholly put out, there remaineth not so much as a breath, out of the which any good cogitations or actions may proceede.
If the Spi•it of life be wholly put out, there remains not so much as a breath, out of the which any good cogitations or actions may proceed.
cs dt n1 pp-f n1 vbb av-jn vvn av, a-acp vvz xx av av-d c-acp dt n1, av pp-f dt r-crq d j n2 cc n2 vmb vvi.
(31) sermon (DIV1)
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4739
If so be there is not so much as one breath, where is all that free-will of the Papists, where is that integritie which remaineth in the filthie nature? Then I say, we naturally remaine in the death of bodie and soule still,
If so be there is not so much as one breath, where is all that freewill of the Papists, where is that integrity which remains in the filthy nature? Then I say, we naturally remain in the death of body and soul still,
cs av vbi a-acp vbz xx av av-d c-acp crd n1, q-crq vbz d cst n1 pp-f dt njp2, c-crq vbz d n1 r-crq vvz p-acp dt j n1? cs pns11 vvb, pns12 av-j vvb p-acp dt n1 pp-f n1 cc n1 av,
(31) sermon (DIV1)
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4740
vntill that by the pa•ticipation of the Spirit of life which dwelleth in the bodie of Christ,
until that by the pa•ticipation of the Spirit of life which dwells in the body of christ,
c-acp cst p-acp dt n1 pp-f dt n1 pp-f n1 r-crq vvz p-acp dt n1 pp-f np1,
(31) sermon (DIV1)
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4741
vntill I say, that this Spirit free vs from sin and death:
until I say, that this Spirit free us from since and death:
c-acp pns11 vvb, cst d n1 vvb pno12 p-acp n1 cc n1:
(31) sermon (DIV1)
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4742
And so vntill this time we shall neuer mount aboue the clouds, nor see the face of God.
And so until this time we shall never mount above the Clouds, nor see the face of God.
cc av c-acp d n1 pns12 vmb av-x vvi p-acp dt n2, ccx vvb dt n1 pp-f np1.
(31) sermon (DIV1)
414
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4743
And therefore as I exhorted you the last day, so I insist in the same exhortation now, that euery one of you marke and perceiue your selues,
And Therefore as I exhorted you the last day, so I insist in the same exhortation now, that every one of you mark and perceive your selves,
cc av c-acp pns11 vvd pn22 dt ord n1, av pns11 vvb p-acp dt d n1 av, cst d crd pp-f pn22 vvb cc vvb po22 n2,
(31) sermon (DIV1)
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4744
whether you haue such a life begun in you or not. I gaue you three effects which will neuer deceiue you.
whither you have such a life begun in you or not. I gave you three effects which will never deceive you.
cs pn22 vhb d dt n1 vvn p-acp pn22 cc xx. pns11 vvd pn22 crd n2 r-crq vmb av-x vvi pn22.
(31) sermon (DIV1)
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4745
The first is, if ye find your selues refreshed and recreate in your spirits from the terrours of your conscience and the feare of sinne;
The First is, if you find your selves refreshed and recreate in your spirits from the terrors of your conscience and the Fear of sin;
dt ord vbz, cs pn22 vvb po22 n2 vvn cc vvi p-acp po22 n2 p-acp dt n2 pp-f po22 n1 cc dt n1 pp-f n1;
(31) sermon (DIV1)
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4746
which recreation and refreshment of the spirit, is called that peace that passeth all vnderstanding, whereof the world is ignorant:
which recreation and refreshment of the Spirit, is called that peace that passes all understanding, whereof the world is ignorant:
r-crq n1 cc n1 pp-f dt n1, vbz vvn cst n1 cst vvz d n1, c-crq dt n1 vbz j:
(31) sermon (DIV1)
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4747
he that findeth any of this, if it were neuer so little within him, no question he hath this life begun in him,
he that finds any of this, if it were never so little within him, no question he hath this life begun in him,
pns31 cst vvz d pp-f d, cs pn31 vbdr av av j p-acp pno31, dx n1 pns31 vhz d n1 vvn p-acp pno31,
(31) sermon (DIV1)
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4748
and the more this peace is augmented, the more the life groweth. But this peace groweth by remoouing of sinne.
and the more this peace is augmented, the more the life grows. But this peace grows by removing of sin.
cc dt av-dc d n1 vbz vvn, dt av-dc dt n1 vvz. p-acp d n1 vvz p-acp vvg pp-f n1.
(31) sermon (DIV1)
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4749
Therefore our whole studie should be to remooue sinne: for the onely thing that troubleth the conscience is sinne.
Therefore our Whole study should be to remove sin: for the only thing that Troubles the conscience is sin.
av po12 j-jn n1 vmd vbi pc-acp vvi n1: c-acp dt j n1 cst vvz dt n1 vbz n1.
(31) sermon (DIV1)
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4750
Take away sinne, the conscience shall be at rest: Wherefore this was the chiefe effect I willed you to take heede vnto.
Take away sin, the conscience shall be At rest: Wherefore this was the chief Effect I willed you to take heed unto.
vvb av n1, dt n1 vmb vbi p-acp n1: c-crq d vbds dt j-jn n1 pns11 vvd pn22 pc-acp vvi n1 p-acp.
(31) sermon (DIV1)
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4751
The second effect is ioy and reioycing vnder trouble:
The second Effect is joy and rejoicing under trouble:
dt ord n1 vbz n1 cc vvg p-acp n1:
(31) sermon (DIV1)
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4752
For we see trouble of the owne nature bringeth not foorth this effect, but rather bringeth foorth sorrow, heauinesse and lamentation:
For we see trouble of the own nature brings not forth this Effect, but rather brings forth sorrow, heaviness and lamentation:
c-acp pns12 vvb n1 pp-f dt d n1 vvz xx av d n1, cc-acp av-c vvz av n1, n1 cc n1:
(31) sermon (DIV1)
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4753
Then when our spirit is so disposed, that vnder trouble we reioyce and glorie in it, this is the Spirit of life.
Then when our Spirit is so disposed, that under trouble we rejoice and glory in it, this is the Spirit of life.
av c-crq po12 n1 vbz av vvn, cst p-acp n1 pns12 vvb cc n1 p-acp pn31, d vbz dt n1 pp-f n1.
(31) sermon (DIV1)
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4754
This ioy is not in all troubles, it is not in the trouble which we procure,
This joy is not in all Troubles, it is not in the trouble which we procure,
d n1 vbz xx p-acp d n2, pn31 vbz xx p-acp dt n1 r-crq pns12 vvb,
(31) sermon (DIV1)
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4755
but onely in the trouble which we sustaine for righteousnesse sake, and which we sustaine for Christ his sake.
but only in the trouble which we sustain for righteousness sake, and which we sustain for christ his sake.
cc-acp av-j p-acp dt n1 r-crq pns12 vvi p-acp n1 n1, cc r-crq pns12 vvi p-acp np1 po31 n1.
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The third effect is, if ye haue a loue of God and good men, and a hatred of euill;
The third Effect is, if you have a love of God and good men, and a hatred of evil;
dt ord n1 vbz, cs pn22 vhb dt n1 pp-f np1 cc j n2, cc dt n1 pp-f j-jn;
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where these effects are in any measure, no doubt but the Spirit of life is there.
where these effects Are in any measure, no doubt but the Spirit of life is there.
c-crq d n2 vbr p-acp d n1, dx n1 p-acp dt n1 pp-f n1 vbz a-acp.
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As by the contrary, where there is a loue of wicked and euill men, no question, let them speake of Christ as they will, the spirit of the diuell hath full dominion.
As by the contrary, where there is a love of wicked and evil men, no question, let them speak of christ as they will, the Spirit of the Devil hath full dominion.
p-acp p-acp dt n-jn, c-crq pc-acp vbz dt n1 pp-f j cc j-jn n2, dx n1, vvb pno32 vvi pp-f np1 c-acp pns32 vmb, dt n1 pp-f dt n1 vhz j n1.
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This Spirit of life we shew was entertained by nourishing of the knowledge of God,
This Spirit of life we show was entertained by nourishing of the knowledge of God,
d n1 pp-f n1 pns12 vvb vbds vvn p-acp vvg pp-f dt n1 pp-f np1,
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when we edifie our selues in our most holy faith, when we nourish the exercise of prayer.
when we edify our selves in our most holy faith, when we nourish the exercise of prayer.
c-crq pns12 vvi po12 n2 p-acp po12 av-ds j n1, c-crq pns12 vvb dt n1 pp-f n1.
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As by the contrary the Spirit is put out, when by our euill doings we put out the knowledge of God,
As by the contrary the Spirit is put out, when by our evil doings we put out the knowledge of God,
p-acp p-acp dt j-jn dt n1 vbz vvn av, c-crq p-acp po12 j-jn n2-vdg pns12 vvd av dt n1 pp-f np1,
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when we diminish our perswasion of his mercie in Christ, & fall from the exercise of prayer.
when we diminish our persuasion of his mercy in christ, & fallen from the exercise of prayer.
c-crq pns12 vvb po12 n1 pp-f po31 n1 p-acp np1, cc vvi p-acp dt n1 pp-f n1.
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Then ye that haue this life begunne nourish it by well doing; for by well doing, no question our faith is corroborate.
Then you that have this life begun nourish it by well doing; for by well doing, no question our faith is corroborate.
cs pn22 cst vhb d n1 vvd vvi pn31 p-acp av vdg; c-acp p-acp av vdg, av-dx vvi po12 n1 vbz vvn.
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Delight therefore in well doing, sow in the Spirit and not in the flesh, run not with the thiefe,
Delight Therefore in well doing, sow in the Spirit and not in the Flesh, run not with the thief,
n1 av p-acp av vdg, vvb p-acp dt n1 cc xx p-acp dt n1, vvb xx p-acp dt n1,
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nor consent not with the murtherer: for so ye shall be participant of their punishment;
nor consent not with the murderer: for so you shall be participant of their punishment;
ccx vvb xx p-acp dt n1: c-acp av pn22 vmb vbi j pp-f po32 n1;
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but sow in the Spirit, and of this ye shall reape an euerlasting and comfortable life, where otherwise, of sinne, ye shall reape nothing but shame and euerlasting condemnation.
but sow in the Spirit, and of this you shall reap an everlasting and comfortable life, where otherwise, of sin, you shall reap nothing but shame and everlasting condemnation.
cc-acp vvb p-acp dt n1, cc pp-f d pn22 vmb vvi dt j cc j n1, c-crq av, pp-f n1, pn22 vmb vvi pix cc-acp n1 cc j n1.
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I haue discoursed long on this head, because it is very necessarie, and I would wish you to consider of these things.
I have discoursed long on this head, Because it is very necessary, and I would wish you to Consider of these things.
pns11 vhb vvn av-j p-acp d n1, c-acp pn31 vbz av j, cc pns11 vmd vvi pn22 pc-acp vvi pp-f d n2.
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Thinke on the great benefits of God granted vnto this countrey: Thinke againe vpon our ingratitude and vnnaturall behauiour.
Think on the great benefits of God granted unto this country: Think again upon our ingratitude and unnatural behaviour.
vvb p-acp dt j n2 pp-f np1 vvd p-acp d n1: vvb av p-acp po12 n1 cc j n1.
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There is no Christian that will weigh these two in one ballance, but he shall conclude that it is wonderfull why the Lord suffereth iniquitie in this countrey so long to be vnpunished.
There is no Christian that will weigh these two in one balance, but he shall conclude that it is wonderful why the Lord suffers iniquity in this country so long to be unpunished.
pc-acp vbz dx np1 cst vmb vvi d crd p-acp crd n1, cc-acp pns31 vmb vvi cst pn31 vbz j c-crq dt n1 vvz n1 p-acp d n1 av av-j pc-acp vbi j.
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Formerly when there was but crums of the bread of life, they ran to seeke it,
Formerly when there was but crumbs of the bred of life, they ran to seek it,
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so that they compassed both sea and land, and spared neither trauell nor cost to be ingrafted into the kingdome of Christ:
so that they compassed both sea and land, and spared neither travel nor cost to be ingrafted into the Kingdom of christ:
av cst pns32 vvd d n1 cc n1, cc vvd dx n1 ccx n1 pc-acp vbi vvn p-acp dt n1 pp-f np1:
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But now when there is plentie of it, we haue taken such a lothsomnesse thereof, that we abuse the liberalitie of God offered to vs,
But now when there is plenty of it, we have taken such a loathsomeness thereof, that we abuse the liberality of God offered to us,
cc-acp av c-crq pc-acp vbz n1 pp-f pn31, pns12 vhb vvn d dt n1 av, cst pns12 vvb dt n1 pp-f np1 vvd p-acp pno12,
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and turne his grace and mercie into vengeance on our owne heads.
and turn his grace and mercy into vengeance on our own Heads.
cc vvi po31 n1 cc n1 p-acp n1 p-acp po12 d n2.
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For as to the multitude, ye see that they haue alreadie preferred the leauen of the Pharises,
For as to the multitude, you see that they have already preferred the leaven of the Pharisees,
p-acp a-acp p-acp dt n1, pn22 vvb cst pns32 vhb av vvn dt n1 pp-f dt np2,
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and gone to mumchances, mumries, and vnknowne language wherein they pudled before.
and gone to mumchances, mumries, and unknown language wherein they puddled before.
cc vvn p-acp n2, n2, cc j n1 c-crq pns32 vvn a-acp.
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As to the noble and gentlemen, they are so drunken with sacriledge, that rather then they will render these goods, they will hazard both bodie and soule.
As to the noble and gentlemen, they Are so drunken with sacrilege, that rather then they will render these goods, they will hazard both body and soul.
p-acp p-acp dt j cc n2, pns32 vbr av j p-acp n1, cst av-c av pns32 vmb vvi d n2-j, pns32 vmb vvi d n1 cc n1.
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There is none but they see this, and haue cause to lament it.
There is none but they see this, and have cause to lament it.
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I cannot but be rauished in admiration when I see these two, to wit, the more that light is offered, our hearts are the harder;
I cannot but be ravished in admiration when I see these two, to wit, the more that Light is offered, our hearts Are the harder;
pns11 vmbx p-acp vbi vvn p-acp n1 c-crq pns11 vvb d crd, pc-acp vvi, dt av-dc cst n1 vbz vvn, po12 n2 vbr dt jc;
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the more that light groweth and knowledge increaseth, conscience decayeth; as if knowledge and conscience could not dwell both in one country.
the more that Light grows and knowledge increases, conscience decayeth; as if knowledge and conscience could not dwell both in one country.
dt av-dc cst n1 vvz cc n1 vvz, n1 vvz; c-acp cs n1 cc n1 vmd xx vvi d p-acp crd n1.
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The more light increaseth, the more well doing decayeth:
The more Light increases, the more well doing decayeth:
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which testifieth that the darknesse wherein the Papists liued, keeping a conscience in respect of vs, shall rise and condemne vs that in so great light haue lost all conscience.
which Testifieth that the darkness wherein the Papists lived, keeping a conscience in respect of us, shall rise and condemn us that in so great Light have lost all conscience.
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This is a part of my wonder.
This is a part of my wonder.
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Now what must follow of this? The Apostle, Heb. 6. letteth vs see, that the ground which is often watered and refreshed with raine in due season,
Now what must follow of this? The Apostle, Hebrew 6. lets us see, that the ground which is often watered and refreshed with rain in due season,
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and in the meane time bringeth nothing foorth but briers and thornes, which are onely meete faggots for the fire, shall be burnt vp in the Lords iudgement.
and in the mean time brings nothing forth but briers and thorns, which Are only meet faggots for the fire, shall be burned up in the lords judgement.
cc p-acp dt j n1 vvz pix av cc-acp n2 cc n2, r-crq vbr av-j j n2 p-acp dt n1, vmb vbi vvn a-acp p-acp dt n2 n1.
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To apply this, howsoeuer the iudgement be delayed, of necessity there remaineth an vtter burning vp, which consumption must be the greater, the greater that the light is: To apply this, howsoever the judgement be delayed, of necessity there remains an utter burning up, which consumption must be the greater, the greater that the Light is:
pc-acp vvi d, c-acp dt n1 vbb vvn, pp-f n1 a-acp vvz dt j j-vvg a-acp, r-crq n1 vmb vbi dt jc, dt jc cst dt n1 vbz:
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For the greater light, the greater contempt; and the greater contempt, the heauier must the iudgement be.
For the greater Light, the greater contempt; and the greater contempt, the Heavier must the judgement be.
c-acp dt jc n1, dt jc n1; cc dt jc n1, dt jc vmb dt n1 vbi.
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And surely, I looke with my selfe and am in a constant expectation, that except matters proceede otherwise in this countrie then they haue done, it shall be made a spectacle to all other countries in the earth.
And surely, I look with my self and am in a constant expectation, that except matters proceed otherwise in this country then they have done, it shall be made a spectacle to all other countries in the earth.
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Thus farre we proceeded in our last exercise.
Thus Far we proceeded in our last exercise.
av av-j pns12 vvd p-acp po12 ord n1.
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Now in the end of the 16. verse, he continueth and he prayseth that same blessed word of God, from other effects which he found in his owne person,
Now in the end of the 16. verse, he Continueth and he Praiseth that same blessed word of God, from other effects which he found in his own person,
av p-acp dt n1 pp-f dt crd n1, pns31 vvz cc pns31 vvz cst d j-vvn n1 pp-f np1, p-acp j-jn n2 r-crq pns31 vvd p-acp po31 d n1,
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and in the end of this verse he saith; By the benefit of the word I haue obtayned health of bodie:
and in the end of this verse he Says; By the benefit of the word I have obtained health of body:
cc p-acp dt n1 pp-f d n1 pns31 vvz; p-acp dt n1 pp-f dt n1 pns11 vhb vvn n1 pp-f n1:
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For as sicknesse had taken all strength from me, and had spoiled me of my force, by the benefit of the word I am restored to my strength, to my force and wealth againe:
For as sickness had taken all strength from me, and had spoiled me of my force, by the benefit of the word I am restored to my strength, to my force and wealth again:
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Yea not onely by the benefit of the word am I restored to my health, but by the same benefit I am preserued in my health, and continue therein.
Yea not only by the benefit of the word am I restored to my health, but by the same benefit I am preserved in my health, and continue therein.
uh xx av-j p-acp dt n1 pp-f dt n1 vbm pns11 vvn p-acp po11 n1, cc-acp p-acp dt d n1 pns11 vbm vvn p-acp po11 n1, cc vvi av.
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So that looke from the beginning: First, he ascribeth the life of the bodie to the word:
So that look from the beginning: First, he ascribeth the life of the body to the word:
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Secondly, he ascribeth the life of his soule to the word, he ascribeth the health of his bodie and soule to the word:
Secondly, he ascribeth the life of his soul to the word, he ascribeth the health of his body and soul to the word:
ord, pns31 vvz dt n1 pp-f po31 n1 p-acp dt n1, pns31 vvz dt n1 pp-f po31 n1 cc n1 p-acp dt n1:
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And last of all, he ascribeth the continuance of the health of bodie and soule to this word.
And last of all, he ascribeth the Continuance of the health of body and soul to this word.
cc ord pp-f d, pns31 vvz dt n1 pp-f dt n1 pp-f n1 cc n1 p-acp d n1.
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What comfort is there to be found, but it is in the word? What comfort can a Christian heart wish,
What Comfort is there to be found, but it is in the word? What Comfort can a Christian heart wish,
q-crq n1 vbz a-acp pc-acp vbi vvn, cc-acp pn31 vbz p-acp dt n1? q-crq n1 vmb dt njp n1 vvi,
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but it is in the word? Yea I say more, it is not possible to the mouth nor to the heart of man to expresse the comfort which the soule hath in this word.
but it is in the word? Yea I say more, it is not possible to the Mouth nor to the heart of man to express the Comfort which the soul hath in this word.
cc-acp pn31 vbz p-acp dt n1? uh pns11 vvb av-dc, pn31 vbz xx j p-acp dt n1 ccx p-acp dt n1 pp-f n1 pc-acp vvi dt n1 r-crq dt n1 vhz p-acp d n1.
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It is not possible to the mouth to vtter the ioy which it worketh in them in whom this Spirit is effectuall.
It is not possible to the Mouth to utter the joy which it works in them in whom this Spirit is effectual.
pn31 vbz xx j p-acp dt n1 pc-acp vvi dt n1 r-crq pn31 vvz p-acp pno32 p-acp ro-crq d n1 vbz j.
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Notwithstanding all this great benefit that floweth of the word, let vs see who runneth to this word to seeke comfort? If we looke to the prophane multitude,
Notwithstanding all this great benefit that flows of the word, let us see who Runneth to this word to seek Comfort? If we look to the profane multitude,
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yea to the best of vs all, there is neuer a one that runneth to this word vntill all worldly comfort do faile vs:
yea to the best of us all, there is never a one that Runneth to this word until all worldly Comfort do fail us:
uh p-acp dt js pp-f pno12 d, pc-acp vbz av-x dt pi cst vvz p-acp d n1 c-acp d j n1 vdb vvi pno12:
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But when nature and all naturall meanes hath left vs, then we run as it were compelled to the word;
But when nature and all natural means hath left us, then we run as it were compelled to the word;
cc-acp q-crq n1 cc d j n2 vhz vvn pno12, cs pns12 vvb c-acp pn31 vbdr vvn p-acp dt n1;
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yea we are so late in running, that oft times we get an euill answer when we come,
yea we Are so late in running, that oft times we get an evil answer when we come,
uh pns12 vbr av j p-acp vvg, cst av n2 pns12 vvb dt j-jn n1 c-crq pns12 vvb,
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and the gates are violently shut vppon vs, as they were on the foolish virgins. Well, the word is daily and continually sounded:
and the gates Are violently shut upon us, as they were on the foolish Virgins. Well, the word is daily and continually sounded:
cc dt n2 vbr av-j vvn p-acp pno12, c-acp pns32 vbdr p-acp dt j n2. uh-av, dt n1 vbz j cc av-j vvn:
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Therefore seeke to get comfort of this word in time.
Therefore seek to get Comfort of this word in time.
av vvb pc-acp vvi n1 pp-f d n1 p-acp n1.
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Looke that ye heare this word with great reuerence, and studie to practise it dayly more and more in your daylie life and conuersation.
Look that you hear this word with great Reverence, and study to practise it daily more and more in your daily life and Conversation.
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Now in the 17. verse of this Chapter he noteth the time: First, when he fell into this disease:
Now in the 17. verse of this Chapter he notes the time: First, when he fell into this disease:
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Secondly, he letteth vs know the manner how he was deliuered.
Secondly, he lets us know the manner how he was Delivered.
ord, pns31 vvz pno12 vvi dt n1 c-crq pns31 vbds vvn.
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As to the time when he fell into it, he saith it was in time of peace,
As to the time when he fell into it, he Says it was in time of peace,
p-acp p-acp dt n1 c-crq pns31 vvd p-acp pn31, pns31 vvz pn31 vbds p-acp n1 pp-f n1,
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after he was deliuered from the hands of Sanacherib, and when he was at ease in great wealth and abundance;
After he was Delivered from the hands of Sennacherib, and when he was At ease in great wealth and abundance;
c-acp pns31 vbds vvn p-acp dt n2 pp-f np1, cc c-crq pns31 vbds p-acp n1 p-acp j n1 cc n1;
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and as he himselfe confesseth, when he was beginning to forget God and to abuse the great benefit of his deliuerie;
and as he himself Confesses, when he was beginning to forget God and to abuse the great benefit of his delivery;
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at that same time God beginneth to pull his eare, and he casteth him out of the hands of a fearefull warre into the hands of a terrible plague.
At that same time God begins to pull his ear, and he Cast him out of the hands of a fearful war into the hands of a terrible plague.
p-acp cst d n1 np1 vvz pc-acp vvi po31 n1, cc pns31 vvz pno31 av pp-f dt n2 pp-f dt j n1 p-acp dt n2 pp-f dt j n1.
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I marked in the entry of this Chapter some things vpon this circumstance. And therefore I content me onely with this obseruations;
I marked in the entry of this Chapter Some things upon this circumstance. And Therefore I content me only with this observations;
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4813
We may perceiue by this same circumstance, how hard a thing it is to flesh and bloud to beare the cup of great wealth and long health euen.
We may perceive by this same circumstance, how hard a thing it is to Flesh and blood to bear the cup of great wealth and long health even.
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4814
Yea it is a thing altogether impossible to flesh, to beare the cup of prosperitie and health equally any long space,
Yea it is a thing altogether impossible to Flesh, to bear the cup of Prosperity and health equally any long Molle,
uh pn31 vbz dt n1 av j p-acp n1, pc-acp vvi dt n1 pp-f n1 cc n1 av-jn d j n1,
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4815
but except the Lord exercise vs by one exercise or other, hold vs in awe and tune our eare,
but except the Lord exercise us by one exercise or other, hold us in awe and tune our ear,
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4816
like fed horse we begin to repine.
like fed horse we begin to repine.
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Therefore I say, seeing this is a common sicknesse vnto all flesh (as I haue spoken) we haue to seeke our counsell of Agur the sonne of Iake, who fearing to fall into these inconueniences desireth two things of God:
Therefore I say, seeing this is a Common sickness unto all Flesh (as I have spoken) we have to seek our counsel of Agur the son of Iake, who fearing to fallen into these inconveniences Desires two things of God:
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first he prayeth that he will remooue all vanitie and lying words from him; that is, that he will remooue and forget his sinnes, and deliuer him from euill.
First he Prayeth that he will remove all vanity and lying words from him; that is, that he will remove and forget his Sins, and deliver him from evil.
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Secondly, that he will neither tempt him with ouer great abundance, nor yet with ouer great pouerty;
Secondly, that he will neither tempt him with over great abundance, nor yet with over great poverty;
ord, cst pns31 vmb av-dx vvi pno31 p-acp p-acp j n1, ccx av p-acp a-acp j n1;
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that he would not tempt him with ouer great abundance, lest should forget him, nor yet with ouer great pouertie,
that he would not tempt him with over great abundance, lest should forget him, nor yet with over great poverty,
cst pns31 vmd xx vvi pno31 p-acp p-acp j n1, cs vmd vvi pno31, ccx av p-acp a-acp j n1,
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lest he should speake euill of him; but chiefly he craueth of God that he will grant vnto him his daily bread;
lest he should speak evil of him; but chiefly he craveth of God that he will grant unto him his daily bred;
cs pns31 vmd vvi j-jn pp-f pno31; cc-acp av-jn pns31 vvz pp-f np1 cst pns31 vmb vvi p-acp pno31 po31 j n1;
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that is, vnto euery one of vs according to the nature of our calling and estate,
that is, unto every one of us according to the nature of our calling and estate,
d vbz, p-acp d crd pp-f pno12 p-acp p-acp dt n1 pp-f po12 n1 cc n1,
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so much of these temporall goods as he knoweth meetest for his glory and our saluation.
so much of these temporal goods as he Knoweth meetest for his glory and our salvation.
av d pp-f d j n2-j a-acp pns31 vvz js p-acp po31 n1 cc po12 n1.
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Then to eschue the inconueniences of abundance, which do make vs forget God, & of pouertie that maketh vs to blaspheme God, beg of God that he would grant you your dayly bread.
Then to eschew the inconveniences of abundance, which do make us forget God, & of poverty that makes us to Blaspheme God, beg of God that he would grant you your daily bred.
cs pc-acp vvi dt n2 pp-f n1, r-crq vdb vvi pno12 vvi np1, cc pp-f n1 cst vvz pno12 pc-acp vvi np1, vvb pp-f np1 cst pns31 vmd vvi pn22 po22 j n1.
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But I pray you, what maruell is it, that a wealthy and glorious King in the time of his greatest prosperitie should fall into the ignorance of God? What maruell is it that a King, who commonly taketh vnto him an absolute power,
But I pray you, what marvel is it, that a wealthy and glorious King in the time of his greatest Prosperity should fallen into the ignorance of God? What marvel is it that a King, who commonly Takes unto him an absolute power,
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and hath none about him but flatterers for the most part;
and hath none about him but Flatterers for the most part;
cc vhz pix p-acp pno31 p-acp n2 p-acp dt av-ds n1;
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and who continually drinketh in vanitie at all his senses like water, what maruell is it that lie fall into the ignorance of God? when we see our owne meane Lords who are not Kings, to fall into such proud contempt, that they are alwaies readie,
and who continually Drinketh in vanity At all his Senses like water, what marvel is it that lie fallen into the ignorance of God? when we see our own mean lords who Are not Kings, to fallen into such proud contempt, that they Are always ready,
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(31) sermon (DIV1)
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as appeareth, to take vp open warres against God? so that Iulian was no greater profest enemie then they are like to be if they continue.
as appears, to take up open wars against God? so that Iulian was no greater professed enemy then they Are like to be if they continue.
c-acp vvz, pc-acp vvi a-acp j n2 p-acp np1? av d np1 vbds av-dx jc vvd n1 av pns32 vbr j pc-acp vbi cs pns32 vvb.
(31) sermon (DIV1)
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Suppose a King fall into this ignorance of God, what maruell is it, seeing that these meane Lords in very meane wealth do the like,
Suppose a King fallen into this ignorance of God, what marvel is it, seeing that these mean lords in very mean wealth do the like,
vvb dt n1 vvb p-acp d n1 pp-f np1, r-crq n1 vbz pn31, vvg cst d j n2 p-acp av j n1 vdb dt av-j,
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yea and the greater? Well this King was chastised in the mercie of God, that he should not fall into the condemnation of the Reprobate.
yea and the greater? Well this King was chastised in the mercy of God, that he should not fallen into the condemnation of the Reprobate.
uh cc dt jc? av d n1 vbds vvn p-acp dt n1 pp-f np1, cst pns31 vmd xx vvi p-acp dt n1 pp-f dt n-jn.
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And that man if he be not chastised in time by the mercie of God, he shall find it terrible to fall into his hands.
And that man if he be not chastised in time by the mercy of God, he shall find it terrible to fallen into his hands.
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It is terrible to fall into the hands of a consuming fire: sport with flesh as they please, but iest not with God;
It is terrible to fallen into the hands of a consuming fire: sport with Flesh as they please, but jest not with God;
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(31) sermon (DIV1)
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he shall find in experience if he runne out this course, that he shall curse the day of his birth,
he shall find in experience if he run out this course, that he shall curse the day of his birth,
pns31 vmb vvi p-acp n1 cs pns31 vvb av d n1, cst pns31 vmb vvi dt n1 pp-f po31 n1,
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& disclaime the houre that euer he saw this light, except that same God whom he blasphemed, preserue him in mercie.
& disclaim the hour that ever he saw this Light, except that same God whom he blasphemed, preserve him in mercy.
cc vvb dt n1 cst av pns31 vvd d n1, c-acp cst d np1 ro-crq pns31 vvd, vvb pno31 p-acp n1.
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In the end of the verse he letteth vs see the manner how he was deliuered, and he sheweth in the end of that verse, that it pleased the Lord to turne his bitter bitternesse into a farre better contentment of spirit.
In the end of the verse he lets us see the manner how he was Delivered, and he shows in the end of that verse, that it pleased the Lord to turn his bitter bitterness into a Far better contentment of Spirit.
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The way whereby he did it was this, he remooued his sinnes from him, he forgaue him his iniquitie;
The Way whereby he did it was this, he removed his Sins from him, he forgave him his iniquity;
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for except the Lord had forgiuen him his sinnes, it had not bene possible that the bitternesse of his soule and conscience could be remooued.
for except the Lord had forgiven him his Sins, it had not be possible that the bitterness of his soul and conscience could be removed.
c-acp c-acp dt n1 vhd vvn pno31 po31 n2, pn31 vhd xx vbn j cst dt n1 pp-f po31 n1 cc n1 vmd vbi vvn.
(31) sermon (DIV1)
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Then so soone as he turned him to his God, acknowledged his life by-gone, and sought mercie by all manner of waies,
Then so soon as he turned him to his God, acknowledged his life bygone, and sought mercy by all manner of ways,
av av av c-acp pns31 vvd pno31 p-acp po31 n1, vvd po31 n1 j, cc vvd n1 p-acp d n1 pp-f n2,
(31) sermon (DIV1)
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as sometimes by word, by groning, by teares, by sighs, by dolorous moane and lamentation, and by all kind of humble gesture, he obtained mercie:
as sometime by word, by groaning, by tears, by sighs, by dolorous moan and lamentation, and by all kind of humble gesture, he obtained mercy:
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(31) sermon (DIV1)
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so that the Lord did cast his whole sinnes behind his backe.
so that the Lord did cast his Whole Sins behind his back.
av cst dt n1 vdd vvi po31 j-jn n2 p-acp po31 n1.
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The cause that moued the Lord to shew mercy, he noteth in the middest of that verse.
The cause that moved the Lord to show mercy, he notes in the midst of that verse.
dt n1 cst vvd dt n1 pc-acp vvi n1, pns31 vvz p-acp dt n1 pp-f d n1.
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There was no occasion in the King, for he deserued the contrary;
There was no occasion in the King, for he deserved the contrary;
pc-acp vbds dx n1 p-acp dt n1, c-acp pns31 vvd dt n-jn;
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it was onely the loue of the Lord, onely the kindnesse of the Lord in Christ Iesus his Messias, who was to come of this King himselfe.
it was only the love of the Lord, only the kindness of the Lord in christ Iesus his Messias, who was to come of this King himself.
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(31) sermon (DIV1)
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In the manner of his deliuerance, this King acknowledged three things which are worthy of marking.
In the manner of his deliverance, this King acknowledged three things which Are worthy of marking.
p-acp dt n1 pp-f po31 n1, d n1 vvd crd n2 r-crq vbr j pp-f vvg.
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First, the King acknowledgeth, that sinne is the onely cause of our misery, whether it be in our conscience, body or soule;
First, the King acknowledgeth, that sin is the only cause of our misery, whither it be in our conscience, body or soul;
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surely this King speaketh very true.
surely this King speaks very true.
av-j d n1 vvz av j.
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For there is nothing that God can hate in vs but sinne, there is nothing that he can correct in vs but sinne;
For there is nothing that God can hate in us but sin, there is nothing that he can correct in us but sin;
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(31) sermon (DIV1)
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there is nothing that his furious iealousie can burne vp but sinne; there is nothing that he can purge in vs but sinne.
there is nothing that his furious jealousy can burn up but sin; there is nothing that he can purge in us but sin.
pc-acp vbz pix cst po31 j n1 vmb vvi a-acp p-acp n1; pc-acp vbz pix cst pns31 vmb vvi p-acp pno12 p-acp n1.
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Take away sinne, and the punishmēt of the wicked shall ceasse:
Take away sin, and the punishment of the wicked shall cease:
vvb av n1, cc dt n1 pp-f dt j vmb vvi:
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yea, there shal be no such thing as a wicked one, and the purgation of the godly shall not neede.
yea, there shall be no such thing as a wicked one, and the purgation of the godly shall not need.
uh, pc-acp vmb vbi dx d n1 p-acp dt j pi, cc dt n1 pp-f dt j vmb xx vvi.
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So both punishment and purgation shall ceasse, sinne being taken way;
So both punishment and purgation shall cease, sin being taken Way;
av d n1 cc n1 vmb vvi, n1 vbg vvn n1;
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for sinne is the onely thing that is punished in them, and purged in vs. Now this King acknowledging this, ranne vnto God, confessed his sinnes, & found mercy. So note the lesson:
for sin is the only thing that is punished in them, and purged in us Now this King acknowledging this, ran unto God, confessed his Sins, & found mercy. So note the Lesson:
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Whether the Lord visite vs with trouble of body or conscience, seeing that sinne is the cause of our trouble, let vs runne the high way to God, examine our by-past life, acknowledge our offences,
Whither the Lord visit us with trouble of body or conscience, seeing that sin is the cause of our trouble, let us run the high Way to God, examine our bypast life, acknowledge our offences,
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and run vnto the throne of grace for mercy:
and run unto the throne of grace for mercy:
cc vvi p-acp dt n1 pp-f n1 p-acp n1:
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And whosoeuer runneth to that throne, shall find mercie in the day of his greatest necessity;
And whosoever Runneth to that throne, shall find mercy in the day of his greatest necessity;
cc r-crq vvz p-acp d n1, vmb vvi n1 p-acp dt n1 pp-f po31 js n1;
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this is the first thing that he acknowledged. The second thing that he acknowledgeth is this;
this is the First thing that he acknowledged. The second thing that he acknowledgeth is this;
d vbz dt ord n1 cst pns31 vvd. dt ord n1 cst pns31 vvz vbz d;
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he acknowledgeth the remission of his sins, (the best and surest cure that can be applied to any disease.) For there cannot be a better cure,
he acknowledgeth the remission of his Sins, (the best and Surest cure that can be applied to any disease.) For there cannot be a better cure,
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nor a surer cure, then to remoue the cause of the disease: Therefore the remouing of sinne cureth the disease.
nor a Surer cure, then to remove the cause of the disease: Therefore the removing of sin cureth the disease.
ccx dt jc n1, cs pc-acp vvi dt n1 pp-f dt n1: av dt n-vvg pp-f n1 vvz dt n1.
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The vnhappy world when they are visited with any disease, they runne onely to the body,
The unhappy world when they Are visited with any disease, they run only to the body,
dt j n1 c-crq pns32 vbr vvn p-acp d n1, pns32 vvb av-j p-acp dt n1,
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and seeke the cause of the disease onely in the body, as though the body had the onely wit;
and seek the cause of the disease only in the body, as though the body had the only wit;
cc vvi dt n1 pp-f dt n1 av-j p-acp dt n1, c-acp cs dt n1 vhd dt j n1;
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they runne neuer to the soule; when in the meane time the body is but an instrument to the soule.
they run never to the soul; when in the mean time the body is but an Instrument to the soul.
pns32 vvb av p-acp dt n1; c-crq p-acp dt j n1 dt n1 vbz p-acp dt n1 p-acp dt n1.
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For if the soule were well, it is impossible that we could be diseased.
For if the soul were well, it is impossible that we could be diseased.
p-acp cs dt n1 vbdr av, pn31 vbz j cst pns12 vmd vbi vvn.
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Therefore, seeing the cause of the disease lurketh in the soule, when the Lord visiteth you with any disease runne to the soule, acknowledge that sinne is the cause, lay the fault where it is, and craue mercy of God;
Therefore, seeing the cause of the disease lurks in the soul, when the Lord Visiteth you with any disease run to the soul, acknowledge that sin is the cause, lay the fault where it is, and crave mercy of God;
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for this is the ready way to cure our diseases.
for this is the ready Way to cure our diseases.
p-acp d vbz dt j n1 pc-acp vvi po12 n2.
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4865
Would God this lesson were learned, for if it were well obserued, we should not see so many kinde of pestilent diseases raging in this countrey,
Would God this Lesson were learned, for if it were well observed, we should not see so many kind of pestilent diseases raging in this country,
vmd n1 d n1 vbdr vvn, c-acp cs pn31 vbdr av vvn, pns12 vmd xx vvi av d n1 pp-f j n2 vvg p-acp d n1,
(31) sermon (DIV1)
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as at this day we do.
as At this day we do.
c-acp p-acp d n1 pns12 vdb.
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The third thing the King acknowledged, is, that it is not his owne integrity that procured his deliuerance;
The third thing the King acknowledged, is, that it is not his own integrity that procured his deliverance;
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he acknowledgeth, that it was not his innocency in life, nor his good deedes, as may appeare in the beginning of the chapter:
he acknowledgeth, that it was not his innocency in life, nor his good Deeds, as may appear in the beginning of the chapter:
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(31) sermon (DIV1)
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For in his prayer he appeareth to haue made an ostentation of his good deedes and innocency of life:
For in his prayer he appears to have made an ostentation of his good Deeds and innocency of life:
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but here in the end of this verse he resolueth this doubt, he letteth vs see it was the mercie of God in Christ Iesus, that was the onely cause of his deliuerance.
but Here in the end of this verse he resolveth this doubt, he lets us see it was the mercy of God in christ Iesus, that was the only cause of his deliverance.
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4871
Thus farre for the meaning of the words. Now let vs marke the forme of speech:
Thus Far for the meaning of the words. Now let us mark the Form of speech:
av av-j p-acp dt n1 pp-f dt n2. av vvb pno12 vvi dt n1 pp-f n1:
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The forme is this, because (saith he) he hath cast all my sinnes behinde his backe.
The Form is this, Because (Says he) he hath cast all my Sins behind his back.
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This forme of speach is borrowed from our custome.
This Form of speech is borrowed from our custom.
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For those things that men may not behold, that are filthy and abhominable, we cast them behind our backe that we may not see them.
For those things that men may not behold, that Are filthy and abominable, we cast them behind our back that we may not see them.
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4875
Now sinne being the onely thing which is abhominable in the presence of God, when he forgiueth vs our sinnes, he is said to cast them behind his backe. Now sin being the only thing which is abominable in the presence of God, when he forgives us our Sins, he is said to cast them behind his back.
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4876
The only thing yt hideth the countenance of God from vs, is sin; for there is nothing that can separate man from his creator, but sinne onely.
The only thing that Hideth the countenance of God from us, is since; for there is nothing that can separate man from his creator, but sin only.
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4877
And what lose we, when we are separate from the countenance of God? We lose true pleasure and perfect pleasure:
And what loose we, when we Are separate from the countenance of God? We loose true pleasure and perfect pleasure:
cc q-crq vvb pns12, c-crq pns12 vbr j p-acp dt n1 pp-f np1? pns12 vvb j n1 cc j n1:
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There can neither be true nor perfect pleasure, but in the sight and countenance of God.
There can neither be true nor perfect pleasure, but in the sighed and countenance of God.
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And whilest we are by sinne debarred from his countenance, we are depriued both of true and perfect pleasure.
And whilst we Are by sin debarred from his countenance, we Are deprived both of true and perfect pleasure.
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Then the diligent care of a Christian should stand in this, that sinne debarre him not from the countenance of God:
Then the diligent care of a Christian should stand in this, that sin debar him not from the countenance of God:
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But we should be diligent in begging mercy for Christ his cause, that enioying his countenance, we may haue satiety of pleasure to last for euer.
But we should be diligent in begging mercy for christ his cause, that enjoying his countenance, we may have satiety of pleasure to last for ever.
cc-acp pns12 vmd vbi j p-acp j-vvg n1 p-acp np1 po31 n1, cst vvg po31 n1, pns12 vmb vhi n1 pp-f n1 pc-acp vvi p-acp av.
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The second thing that I marke in these words, is this:
The second thing that I mark in these words, is this:
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Where he saith, He hath cast all his sinnes, &c. he saith not, he hath cast a part, and l•ft another part:
Where he Says, He hath cast all his Sins, etc. he Says not, he hath cast a part, and l•ft Another part:
c-crq pns31 vvz, pns31 vhz vvn d po31 n2, av pns31 vvz xx, pns31 vhz vvn dt n1, cc vvd j-jn n1:
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he saith not, that he hath forgiuen veniall sinnes, and left mortall sinnes;
he Says not, that he hath forgiven venial Sins, and left Mortal Sins;
pns31 vvz xx, cst pns31 vhz vvn j n2, cc vvd j-jn n2;
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but he sayth, all sinnes, of what sort, ranke, or degree soeuer they be, he hath cast them all behinde his backe.
but he say, all Sins, of what sort, rank, or degree soever they be, he hath cast them all behind his back.
cc-acp pns31 vvz, d n2, pp-f r-crq n1, n1, cc n1 av pns32 vbb, pns31 vhz vvn pno32 d p-acp po31 n1.
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4886
Al these sorts of sinnes that seuer vs from God, and deteine vs from his countenance, may be all brought vnder these three sorts.
All these sorts of Sins that sever us from God, and detain us from his countenance, may be all brought under these three sorts.
d d n2 pp-f n2 cst vvb pno12 p-acp np1, cc vvb pno12 p-acp po31 n1, vmb vbi av-d vvn p-acp d crd n2.
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4887
Vnder the first I vnderstand this originall corruption, this foule puddle, this rotten root, of the which all these rotten fruits do flow and proceede:
Under the First I understand this original corruption, this foul puddle, this rotten root, of the which all these rotten fruits do flow and proceed:
p-acp dt ord pns11 vvb d j-jn n1, d j n1, d j-vvn n1, pp-f dt r-crq d d j-vvn n2 vdb vvi cc vvi:
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This corruption, in the which we are both conceiued and borne, which maketh vs the children of wrath, dead in sinne,
This corruption, in the which we Are both conceived and born, which makes us the children of wrath, dead in sin,
d n1, p-acp dt r-crq pns12 vbr av-d vvn cc vvn, r-crq vvz pno12 dt n2 pp-f n1, j p-acp n1,
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and in •he vncircumcision of our flesh.
and in •he uncircumcision of our Flesh.
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4890
Vnder the second sort, I comprehend all motions, cogitations, and actions of our whole life, whereby we decline neuer so little,
Under the second sort, I comprehend all motions, cogitations, and actions of our Whole life, whereby we decline never so little,
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and go aside from that perfect duty which we owe to God and to our neighbour:
and go aside from that perfect duty which we owe to God and to our neighbour:
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4892
So, in a word, I comprehend vnder this second sort, all our actuall sinnes. This naturall corruption, which we call originall sinne;
So, in a word, I comprehend under this second sort, all our actual Sins. This natural corruption, which we call original sin;
av, p-acp dt n1, pns11 vvb p-acp d ord n1, d po12 j n2. d j n1, r-crq pns12 vvb j-jn n1;
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4893
by the which it cometh to passe, that suppose the substance of our body and soule be not abolished,
by the which it comes to pass, that suppose the substance of our body and soul be not abolished,
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yet both body and soule is so hurt, changed and altered, that they appeare not to be the thing they were at the first.
yet both body and soul is so hurt, changed and altered, that they appear not to be the thing they were At the First.
av d n1 cc n1 vbz av vvn, vvn cc vvn, cst pns32 vvb xx pc-acp vbi dt n1 pns32 vbdr p-acp dt ord.
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4895
For as to the body, by reason of this corruption it is subiect to death, and from death it is resolued to powder and ashes:
For as to the body, by reason of this corruption it is Subject to death, and from death it is resolved to powder and Ashes:
p-acp a-acp p-acp dt n1, p-acp n1 pp-f d n1 pn31 vbz j-jn p-acp n1, cc p-acp n1 pn31 vbz vvn pc-acp vvi cc n2:
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As to the soule, suppose the substance of it decay not, yet ye see the qualities of it are so altered and changed, that the light of the vnderstanding is turned in darkenesse, the integrity of the will in wickednesse, the vprightnes and intention to good, is turned in a declining from good,
As to the soul, suppose the substance of it decay not, yet you see the qualities of it Are so altered and changed, that the Light of the understanding is turned in darkness, the integrity of the will in wickedness, the uprightness and intention to good, is turned in a declining from good,
c-acp p-acp dt n1, vvb dt n1 pp-f pn31 n1 xx, av pn22 vvb dt n2 pp-f pn31 vbr av vvn cc vvn, cst dt n1 pp-f dt n1 vbz vvn p-acp n1, dt n1 pp-f dt n1 p-acp n1, dt n1 cc n1 p-acp j, vbz vvn p-acp dt vvg p-acp j,
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and in a bent purpose to do euill.
and in a bent purpose to do evil.
cc p-acp dt j-vvn n1 pc-acp vdi j-jn.
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And shortly, in a word, by this corruption we haue lost the image of God, which shined so brightly in vs in our creation.
And shortly, in a word, by this corruption we have lost the image of God, which shined so brightly in us in our creation.
cc av-j, p-acp dt n1, p-acp d n1 pns12 vhb vvn dt n1 pp-f np1, r-crq vvd av av-j p-acp pno12 p-acp po12 n1.
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4899
Vnder the third sort of sin, I vnderstand the lacke of the obedience, and want of the accomplishment of the Law.
Under the third sort of since, I understand the lack of the Obedience, and want of the accomplishment of the Law.
p-acp dt ord n1 pp-f n1, pns11 vvb dt n1 pp-f dt n1, cc n1 pp-f dt n1 pp-f dt n1.
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For by nature in our first creation, we were not onely bound to abstaine from sinne,
For by nature in our First creation, we were not only bound to abstain from sin,
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but to accomplish all righteousnes, and to conforme vs to the will of God perfectly in all things.
but to accomplish all righteousness, and to conform us to the will of God perfectly in all things.
cc-acp pc-acp vvi d n1, cc pc-acp vvi pno12 p-acp dt n1 pp-f np1 av-j p-acp d n2.
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4902
Now by this corruption we faile in this poynt, as well also as in the rest,
Now by this corruption we fail in this point, as well also as in the rest,
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and so we are guilty of all sortes of sinne;
and so we Are guilty of all sorts of sin;
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and being guiltie of all sortes of sinne, of necessity we must be subiect to death and condemnation,
and being guilty of all sorts of sin, of necessity we must be Subject to death and condemnation,
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4905
for the reward of sinne (as the Apostle saith) is death.
for the reward of sin (as the Apostle Says) is death.
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4906
Now the King sayth not, that the Lord hath freed him from one or two sorts,
Now the King say not, that the Lord hath freed him from one or two sorts,
av dt n1 vvz xx, cst dt n1 vhz vvn pno31 p-acp crd cc crd n2,
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and not deliuered him from the third;
and not Delivered him from the third;
cc xx vvn pno31 p-acp dt ord;
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bur he saith he hath deliuered him from all his sinnes, and consequently from death and condemnation.
burr he Says he hath Delivered him from all his Sins, and consequently from death and condemnation.
n1 pns31 vvz pns31 vhz vvn pno31 p-acp d po31 n2, cc av-j p-acp n1 cc n1.
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4909
For this is the custome of God in Christ, if ye mark it wel, from the time he beginneth to call his children to repentance,
For this is the custom of God in christ, if you mark it well, from the time he begins to call his children to Repentance,
p-acp d vbz dt n1 pp-f np1 p-acp np1, cs pn22 vvb pn31 av, p-acp dt n1 pns31 vvz pc-acp vvi po31 n2 p-acp n1,
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4910
and to worke with them inwardly, he forgiueth them not a part of their sins,
and to work with them inwardly, he forgives them not a part of their Sins,
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4911
but from the time he enters to this worke, at an instant he forgiueth them all the sinnes of their whole life past, present, and to come; as the Parable, Mat. 18.23. testifieth, where ye see the Lord forgiueth the whole debt.
but from the time he enters to this work, At an instant he forgives them all the Sins of their Whole life passed, present, and to come; as the Parable, Mathew 18.23. Testifieth, where you see the Lord forgives the Whole debt.
cc-acp p-acp dt n1 pns31 vvz p-acp d n1, p-acp dt n-jn pns31 vvz pno32 d dt n2 pp-f po32 j-jn n1 vvn, j, cc pc-acp vvi; c-acp dt n1, np1 crd. vvz, c-crq pn22 vvb dt n1 vvz dt j-jn n1.
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The reason of this is Christ his Sonne, who tooke our debt on him, and was surety for vs;
The reason of this is christ his Son, who took our debt on him, and was surety for us;
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he died not for a part of our sinnes onely, nor satisfied not his Father for a part onely, but for the whole businesse:
he died not for a part of our Sins only, nor satisfied not his Father for a part only, but for the Whole business:
pns31 vvd xx p-acp dt n1 pp-f po12 n2 av-j, ccx vvd xx po31 n1 p-acp dt n1 av-j, cc-acp p-acp dt j-jn n1:
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4914
And therefore the debt being once payed, the Father cannot require further;
And Therefore the debt being once paid, the Father cannot require further;
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and so when he beginneth to forgiue vs our sinnes, he forgiueth vs all our sinnes, simul & semel. The remission of sinnes is freely offered to all flesh in Christ, by the publishing of the Gospell,
and so when he begins to forgive us our Sins, he forgives us all our Sins, simul & semel. The remission of Sins is freely offered to all Flesh in christ, by the publishing of the Gospel,
cc av c-crq pns31 vvz pc-acp vvi pno12 po12 n2, pns31 vvz pno12 d po12 n2, fw-la cc fw-la. dt n1 pp-f n2 vbz av-j vvn p-acp d n1 p-acp np1, p-acp dt vvg pp-f dt n1,
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4916
and is freelie applied by the working of the Spirit of God, and is receiued onely by the hand of faith which is in the heart.
and is freely applied by the working of the Spirit of God, and is received only by the hand of faith which is in the heart.
cc vbz av-j vvn p-acp dt n-vvg pp-f dt n1 pp-f np1, cc vbz vvn av-j p-acp dt n1 pp-f n1 r-crq vbz p-acp dt n1.
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4917
Except the Lord purifie the conscience, cleanse the heart, and open it, as he did Lydias heart, offer what remission ye will, it is not possible we can apply it vnto our selues,
Except the Lord purify the conscience, cleanse the heart, and open it, as he did Lydias heart, offer what remission you will, it is not possible we can apply it unto our selves,
j dt n1 vvb dt n1, vvb dt n1, cc vvb pn31, c-acp pns31 vdd np1 n1, vvb r-crq n1 pn22 vmb, pn31 vbz xx j pns12 vmb vvi pn31 p-acp po12 n2,
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4918
except the conscience and soule be recreated in the sweetnes and peace that floweth out of Christ.
except the conscience and soul be recreated in the sweetness and peace that flows out of christ.
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4919
Offer remission neuer so oft, the conscience dare not be so bold as to apply it to it selfe.
Offer remission never so oft, the conscience Dare not be so bold as to apply it to it self.
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4920
And therfore the whole study of a Christian should stand in this, that he be not deceiued with presumption in steed of faith, which presumption in the end, tendeth to desperation.
And Therefore the Whole study of a Christian should stand in this, that he be not deceived with presumption in steed of faith, which presumption in the end, tendeth to desperation.
cc av dt j-jn n1 pp-f dt njp vmd vvi p-acp d, cst pns31 vbb xx vvn p-acp n1 p-acp n1 pp-f n1, r-crq n1 p-acp dt n1, vvz p-acp n1.
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4921
And l•t vs not be flattered by euery sleight faith & light opinion that flieth in the fantasie:
And l•t us not be flattered by every sleight faith & Light opinion that flies in the fantasy:
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For iustifying faith must open the heart and be digested in the heart inwardly, that the heart may be turned thereby.
For justifying faith must open the heart and be digested in the heart inwardly, that the heart may be turned thereby.
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4923
For where the heart is onely touched with a light taste which is not stedfast, incontinently as soon as the truth cometh, this taste is spued forth:
For where the heart is only touched with a Light taste which is not steadfast, incontinently as soon as the truth comes, this taste is spewed forth:
p-acp c-crq dt n1 vbz av-j vvn p-acp dt j n1 r-crq vbz xx j, av-j c-acp av c-acp dt n1 vvz, d n1 vbz vvd av:
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but where this grace is digested in the heart, in such sort yt the stubbornnesse of our will is abated, our vnderstanding changed,
but where this grace is digested in the heart, in such sort that the stubbornness of our will is abated, our understanding changed,
cc-acp c-crq d n1 vbz vvn p-acp dt n1, p-acp d n1 pn31 dt n1 pp-f po12 n1 vbz vvn, po12 n1 vvn,
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4925
& our affections altered, no question, we haue accesse to God, and seeing him in our minde,
& our affections altered, no question, we have access to God, and seeing him in our mind,
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4926
and feeling him in our heart, there is no storme that can make vs to runne from him,
and feeling him in our heart, there is no storm that can make us to run from him,
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4927
but the greater the storme is, the nearer we will draw to him.
but the greater the storm is, the nearer we will draw to him.
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Seeing we know there is a better life with him then is here, all this is the duty of a Christian:
Seeing we know there is a better life with him then is Here, all this is the duty of a Christian:
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4929
therfore euery one of you, trie your hearts and mindes, vrge God continually, by importunate suiting,
Therefore every one of you, try your hearts and minds, urge God continually, by importunate suiting,
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4930
and wring this grace out of him, that it may please him to open our hearts.
and wring this grace out of him, that it may please him to open our hearts.
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4931
For except the heart be opened, that yee may feele the sweetnesse, & that your will and affections be altered, it is not possible that ye can be inclined to good.
For except the heart be opened, that ye may feel the sweetness, & that your will and affections be altered, it is not possible that you can be inclined to good.
p-acp p-acp dt n1 vbb vvn, cst pn22 vmb vvi dt n1, cc cst po22 n1 cc n2 vbb vvn, pn31 vbz xx j cst pn22 vmb vbi vvn p-acp j.
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4932
Desire of God therefore increase of faith, that we may abide the storme, blowe when soeuer it will.
Desire of God Therefore increase of faith, that we may abide the storm, blow when soever it will.
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4933
Now, ere we go from the words of this verse, he sayth, It is he that hath cast all my sinnes, &c. Which he is this? God the Father, Sonne,
Now, ere we go from the words of this verse, he say, It is he that hath cast all my Sins, etc. Which he is this? God the Father, Son,
av, c-acp pns12 vvb p-acp dt n2 pp-f d n1, pns31 vvz, pn31 vbz pns31 cst vhz vvn d po11 n2, av r-crq pns31 vbz d? np1 dt n1, n1,
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4934
and holy Ghost, three persons, one God, hath done it, no creature but God onely.
and holy Ghost, three Persons, one God, hath done it, no creature but God only.
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4935
And ye see, as ye may reade, Luke 5. yt the Pharisies were not ignorant of this, that God onely might forgiue sinnes.
And you see, as you may read, Lycia 5. that the Pharisees were not ignorant of this, that God only might forgive Sins.
cc pn22 vvb, c-acp pn22 vmb vvi, av crd pn31 dt np1 vbdr xx j pp-f d, cst np1 av-j vmd vvi n2.
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4936
For in that same place Luke, 5. in that conference which the Pharisies haue, they say, What a blasphemy is this? Who hath power to forgiue sinnes,
For in that same place Lycia, 5. in that conference which the Pharisees have, they say, What a blasphemy is this? Who hath power to forgive Sins,
p-acp p-acp cst d n1 av, crd p-acp d n1 r-crq dt np2 vhb, pns32 vvb, r-crq dt n1 vbz d? r-crq vhz n1 pc-acp vvi n2,
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4937
but God onely? Now, looke to the behauiour of Christ after these words, who pa•tlie by his silence approueth them,but God only? Now, look to the behaviour of christ After these words, who pa•tlie by his silence approveth them,
cc-acp np1 av-j? av, vvb p-acp dt n1 pp-f np1 p-acp d n2, r-crq av-j p-acp po31 n1 vvz pno32,
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4938
& partly by a miracle he ratifieth their speach to be true, that God in heauen hath onely power to forgiue sinnes;
& partly by a miracle he ratifieth their speech to be true, that God in heaven hath only power to forgive Sins;
cc av p-acp dt n1 pns31 vvz po32 n1 pc-acp vbi j, cst np1 p-acp n1 vhz j n1 pc-acp vvi n2;
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4939
& there is a good reason, euen in our naturall iudgement, that ratifieth this to be true;
& there is a good reason, even in our natural judgement, that ratifieth this to be true;
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for who hath power to forgiue the debt, but the creditor? Now, God onelie is our creditor,
for who hath power to forgive the debt, but the creditor? Now, God only is our creditor,
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therefore God onely hath power to forgiue; for it is the law of God that is transgressed:
Therefore God only hath power to forgive; for it is the law of God that is transgressed:
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For all sin is the transgression of ye Law, & therfore al sin offendeth him, mediatly, or immediatly:
For all since is the Transgression of the Law, & Therefore all since offends him, mediately, or immediately:
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and seeing he prope•ly is offended, he onelie must forgiue.
and seeing he prope•ly is offended, he only must forgive.
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As to Christ Iesus man, he hanging on the crosse, craueth mercie for his murtherers, o• God his Father,
As to christ Iesus man, he hanging on the cross, craveth mercy for his murderers, o• God his Father,
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and saith, Forgiue them Lord, for they know not what they do. And when he himselfe forgiueth sinnes, in this he testifieth, that he is true God,
and Says, Forgive them Lord, for they know not what they do. And when he himself forgives Sins, in this he Testifieth, that he is true God,
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as the Ancients gathered well by this effect that he forgaue sinnes, that he was not a simple creature, but true God also:
as the Ancients gathered well by this Effect that he forgave Sins, that he was not a simple creature, but true God also:
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& where the Church is said to forgiue sinnes, they remit in the name & authority of Christ Iesus;
& where the Church is said to forgive Sins, they remit in the name & Authority of christ Iesus;
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or else when they forgiue, they may be called pronouncers and publishers of Gods remission.
or Else when they forgive, they may be called pronouncers and publishers of God's remission.
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For in vttering his word, they shew themselues to be his mouth, & not their owne mouth.
For in uttering his word, they show themselves to be his Mouth, & not their own Mouth.
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As to vs that are brethren, we are said to forgiue others, & we forgiue others indeede,
As to us that Are brothers, we Are said to forgive Others, & we forgive Others indeed,
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but our remission relieueth not the man of his guiltinesse, but the guiltinesse remaineth euer in the soule, vntill God remoue it:
but our remission relieveth not the man of his guiltiness, but the guiltiness remains ever in the soul, until God remove it:
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And in respect the guiltinesse remaineth vntill it be remoued by God, & none hath power to wash away the guiltinesse but God;
And in respect the guiltiness remains until it be removed by God, & none hath power to wash away the guiltiness but God;
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therefore it is God properly that is the forgiuer of sinnes:
Therefore it is God properly that is the forgiver of Sins:
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and for this cause it is, that Dauid in his 51 Psalme cryeth out and sayth, Against thee, against thee onely I haue sinned.
and for this cause it is, that David in his 51 Psalm Cries out and say, Against thee, against thee only I have sinned.
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Now seeing it is he onely that forgiueth sinnes, let vs seeke remission at God and no other.
Now seeing it is he only that forgives Sins, let us seek remission At God and no other.
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The last thing that I marke, is the cause that moued God to forgiue him his sinnes:
The last thing that I mark, is the cause that moved God to forgive him his Sins:
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he saith, because he loueth his person, and for this loue that he did beare vnto him, he neither suffered the bitternesse to remaine in his soule, he Says, Because he loves his person, and for this love that he did bear unto him, he neither suffered the bitterness to remain in his soul,
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nor his body to see the graue.
nor his body to see the graven.
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It is confessed by the King, that there was nothing in himselfe worthy of this loue:
It is confessed by the King, that there was nothing in himself worthy of this love:
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Therefore he is not loued for his owne cause;
Therefore he is not loved for his own cause;
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of necessity then, he must be loued for that mans cause that took away his sinne.
of necessity then, he must be loved for that men cause that took away his sin.
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Now reade ouer ye Scriptures, what man is that who hath taken away our sinnes, taken on him our debt,
Now read over you Scriptures, what man is that who hath taken away our Sins, taken on him our debt,
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& discharged him honestly and honourably of it, euen he that is God and man also, Christ Iesus;
& discharged him honestly and honourably of it, even he that is God and man also, christ Iesus;
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and therefore in these same words, quietly he acknowledgeth his sins to be remoued for the loue which God did beare to him in Christ Iesus, who was in his loynes as yet according to the flesh.
and Therefore in these same words, quietly he acknowledgeth his Sins to be removed for the love which God did bear to him in christ Iesus, who was in his loins as yet according to the Flesh.
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I say, there was no man able to beare and discharge this burden, saue this man which is God also;
I say, there was no man able to bear and discharge this burden, save this man which is God also;
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able because he was God, and as he was able, so he discharged this burden in his owne time.
able Because he was God, and as he was able, so he discharged this burden in his own time.
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And Christ is iustly the onely Mediator betwixt God and Man. And therefore whom the Lord loueth, he loueth in him:
And christ is justly the only Mediator betwixt God and Man. And Therefore whom the Lord loves, he loves in him:
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and to whom the Lord sheweth mercie, it is for his cause onelie.
and to whom the Lord shows mercy, it is for his cause only.
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For why? he perfectly satisfied for the whole businesse, which may be easily seene in these three points.
For why? he perfectly satisfied for the Whole business, which may be Easily seen in these three points.
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For fi•st he deliuered vs from these sinnes, which we call actuall sinnes.
For fi•st he Delivered us from these Sins, which we call actual Sins.
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And how? by his perfect satisfaction, whereby he satisfied fully in suffering hell in his soule,
And how? by his perfect satisfaction, whereby he satisfied Fully in suffering hell in his soul,
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and death in his body, and that on the crosse. And so freed vs from these actuall sinnes, and the punishment thereof:
and death in his body, and that on the cross. And so freed us from these actual Sins, and the punishment thereof:
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So that in this point he is a perfect Mediatour. Secondly, he deliuered vs from the puddle and rotten roote, from the which they proccede.
So that in this point he is a perfect Mediator. Secondly, he Delivered us from the puddle and rotten root, from the which they proccede.
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For ye see Christ Iesus was conceiued in the wombe of the Virgin, and that by the mighty power of his holy Spirit.
For you see christ Iesus was conceived in the womb of the Virgae, and that by the mighty power of his holy Spirit.
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So that our nature in him was fully sanctified by that same power. And this perfect purity of our nature in his person, couereth our impurity:
So that our nature in him was Fully sanctified by that same power. And this perfect purity of our nature in his person, Covereth our impurity:
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for he was not conceiued in sin and corruption as we are, but by the power of the holy Spirit, who perfectlie sanctified our nature in him,
for he was not conceived in since and corruption as we Are, but by the power of the holy Spirit, who perfectly sanctified our nature in him,
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euen in the moment of his conception. So he being throughly purged, his purity couereth our impurity.
even in the moment of his conception. So he being thoroughly purged, his purity Covereth our impurity.
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Now in the third point also he is a perfect Mediatour, for he not onely satisfied for our sinnes,
Now in the third point also he is a perfect Mediator, for he not only satisfied for our Sins,
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but he accomplished the whole law for vs, yea and more then the law required; for the second Table requireth onely that we should loue our neighbour as our selfe.
but he accomplished the Whole law for us, yea and more then the law required; for the second Table requires only that we should love our neighbour as our self.
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But Christ did more then this: for none loueth his neighbour so, that willingly he will die for him.
But christ did more then this: for none loves his neighbour so, that willingly he will die for him.
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So Christ in dying for vs, sheweth that he loueth vs more then the law required:
So christ in dying for us, shows that he loves us more then the law required:
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And so he not onely accomplished the law for vs, but did more then the law required.
And so he not only accomplished the law for us, but did more then the law required.
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Now this perfect righteousnesse of his cometh in betweene vs and his Father, and couereth our rebellion and disobedience;
Now this perfect righteousness of his comes in between us and his Father, and Covereth our rebellion and disobedience;
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or else we could not be free from condemnation in this point also.
or Else we could not be free from condemnation in this point also.
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All these, to wit, perfect puritie, perfect satisfaction, and perfect righteousnesse, are to be found in Christ perfectly.
All these, to wit, perfect purity, perfect satisfaction, and perfect righteousness, Are to be found in christ perfectly.
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And therefore onely mercie and remission of sinne is to be sought for in him,
And Therefore only mercy and remission of sin is to be sought for in him,
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and he that hath not Christ to be his intercessor, that man shall neuer taste of mercie.
and he that hath not christ to be his intercessor, that man shall never taste of mercy.
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Now let vs go to the application:
Now let us go to the application:
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what manner of intercession can Christ make for that man that blasphemeth his Father? It is not possible that the Son can interceede where the Father is blasphemed wilfully and willingly.
what manner of Intercession can christ make for that man that Blasphemeth his Father? It is not possible that the Son can interceede where the Father is blasphemed wilfully and willingly.
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Yea of all iudgements this is a most terrible iudgment, where the spirit of blasphemie hath such power, that he maketh a man to vtter such voyces against his maker. Thus farre concerning these words.
Yea of all Judgments this is a most terrible judgement, where the Spirit of blasphemy hath such power, that he makes a man to utter such voices against his maker. Thus Far Concerning these words.
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Now in the next two verses he giueth two reasons, wherfore the Lord forgaue him his sins,
Now in the next two Verses he gives two Reasons, Wherefore the Lord forgave him his Sins,
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and deliuered him from the death of his bodie;
and Delivered him from the death of his body;
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and he sheweth in that 18, and 19 verses, that the Lord in this worke had his owne entrie and speciall respect to his owne glorie, which glorie he saw would be aduanced more by the lengthening of his dayes then otherise by the shortning thereof.
and he shows in that 18, and 19 Verses, that the Lord in this work had his own entry and special respect to his own glory, which glory he saw would be advanced more by the lengthening of his days then otherise by the shortening thereof.
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Secondly, that the benefit of his deliuerie would be a matter of praise to al generations to the end of the world:
Secondly, that the benefit of his delivery would be a matter of praise to all generations to the end of the world:
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For it is said, The fathers shal instruct their children;
For it is said, The Father's shall instruct their children;
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and so fathers and children in their extremities they shall runne to God for the like mercie.
and so Father's and children in their extremities they shall run to God for the like mercy.
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Now for these two ends, that God might be praysed of the King in his owne person,
Now for these two ends, that God might be praised of the King in his own person,
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and of his posteritie, and of all the posterities thereafter, the Lord bestoweth this benefit vpon the King, and giueth him health.
and of his posterity, and of all the Posterities thereafter, the Lord bestoweth this benefit upon the King, and gives him health.
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I take vp the reasons in these two verses, the 18. and 19. And the first reason is taken vp in the 18, and beginning of the 19. for there he saith, The graue cannot confesse thee, death cannot praise thee:
I take up the Reasons in these two Verses, the 18. and 19. And the First reason is taken up in the 18, and beginning of the 19. for there he Says, The graven cannot confess thee, death cannot praise thee:
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As if he would say, dead men and buried cannot praise thee, as we do in these bodies of ours in the land of the liuing, liuing in thy Church here.
As if he would say, dead men and buried cannot praise thee, as we do in these bodies of ours in the land of the living, living in thy Church Here.
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Dead men that rest in their graues cannot looke for the accomplishment of thy promises.
Dead men that rest in their graves cannot look for the accomplishment of thy promises.
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And if I were dead and my bodie in the graue, I could not looke for the accomplishment of thy promise in giuing me a sonne.
And if I were dead and my body in the graven, I could not look for the accomplishment of thy promise in giving me a son.
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It is onely the liuing, the liuing that is able to praise thee.
It is only the living, the living that is able to praise thee.
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There he doubleth the word, to let you see that they must be endued with a double life that praise the Lord aright.
There he doubles the word, to let you see that they must be endued with a double life that praise the Lord aright.
a-acp pns31 vvz dt n1, pc-acp vvi pn22 vvb cst pns32 vmb vbi vvn p-acp dt j-jn n1 cst vvb dt n1 av.
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They must not onely be endued with the life of the bodie, but also they must liue in their soule.
They must not only be endued with the life of the body, but also they must live in their soul.
pns32 vmb xx av-j vbi vvn p-acp dt n1 pp-f dt n1, cc-acp av pns32 vmb vvi p-acp po32 n1.
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Now the King saith, I being restored to this double life, both in body and soule, I shall praise thee.
Now the King Says, I being restored to this double life, both in body and soul, I shall praise thee.
av dt n1 vvz, pns11 vbg vvn p-acp d j-jn n1, av-d p-acp n1 cc n1, pns11 vmb vvi pno21.
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5007
For none can praise thee worthily as I do this day, but they that are aliue as I am. This is the first reason.
For none can praise thee worthily as I do this day, but they that Are alive as I am. This is the First reason.
p-acp pix vmb vvi pno21 av-j c-acp pns11 vdb d n1, cc-acp pns32 cst vbr j c-acp pns11 vbm. d vbz dt ord n1.
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5008
Now to examine the words, he meaneth not that they who are dead and buried leaue off this exercise; Now to examine the words, he means not that they who Are dead and buried leave off this exercise;
av pc-acp vvi dt n2, pns31 vvz xx cst pns32 r-crq vbr j cc j-vvn n1 a-acp d n1;
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5009
onely he meaneth that they who are dead and buried will not praise God in their bodies, will not praise him as we do here on earth.
only he means that they who Are dead and buried will not praise God in their bodies, will not praise him as we do Here on earth.
av-j pns31 vvz cst pns32 r-crq vbr j cc vvn vmb xx vvi np1 p-acp po32 n2, vmb xx vvi pno31 c-acp pns12 vdb av p-acp n1.
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And therefore we must not thinke that they leaue off this exercise.
And Therefore we must not think that they leave off this exercise.
cc av pns12 vmb xx vvi cst pns32 vvb a-acp d n1.
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Yea by the contrarie we must beleeue, that the soules of the Saints departed are more busie in this exercise then when they were aliue:
Yea by the contrary we must believe, that the Souls of the Saints departed Are more busy in this exercise then when they were alive:
uh p-acp dt j-jn pns12 vmb vvi, cst dt n2 pp-f dt n2 vvn vbr av-dc j p-acp d n1 av c-crq pns32 vbdr j:
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and how prooue I this? The nearer the soule is vnto God, the greater pl•asure and delight it taketh in him;
and how prove I this? The nearer the soul is unto God, the greater pl•asure and delight it Takes in him;
cc q-crq vvb pns11 d? dt jc dt n1 vbz p-acp np1, dt jc n1 cc vvi pn31 vvz p-acp pno31;
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but after it is departed out of this life, it is so much the nearer coupled with God.
but After it is departed out of this life, it is so much the nearer coupled with God.
cc-acp c-acp pn31 vbz vvn av pp-f d n1, pn31 vbz av av-d dt av-jc vvn p-acp np1.
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5014
Therefore it taketh the greater pleasure and delight in him.
Therefore it Takes the greater pleasure and delight in him.
av pn31 vvz dt jc n1 cc vvi p-acp pno31.
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5015
Now the greater pleasure it taketh in God, the greater praise it must giue to him:
Now the greater pleasure it Takes in God, the greater praise it must give to him:
av dt jc n1 pn31 vvz p-acp np1, dt jc n1 pn31 vmb vvi p-acp pno31:
(31) sermon (DIV1)
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5016
for pleasure cannot come into the heart, but it must redound backe to him that gaue it.
for pleasure cannot come into the heart, but it must redound back to him that gave it.
p-acp n1 vmbx vvi p-acp dt n1, cc-acp pn31 vmb vvi av p-acp pno31 cst vvd pn31.
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5017
Therefore the nearer the soule is conioyned with God, it praiseth him so much the more.
Therefore the nearer the soul is conjoined with God, it Praiseth him so much the more.
av dt jc dt n1 vbz vvn p-acp np1, pn31 vvz pno31 av av-d dt av-dc.
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5018
Now after the death of the bodie, the soules of the faithfull are more straightly coupled with God:
Now After the death of the body, the Souls of the faithful Are more straightly coupled with God:
av p-acp dt n1 pp-f dt n1, dt n2 pp-f dt j vbr av-dc av-j vvn p-acp np1:
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5019
therefore after death they praise him ye more.
Therefore After death they praise him the more.
av p-acp n1 pns32 vvb pno31 dt av-dc.
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5020
Where Christ hath dwelt once in this life, suppose the bodies die and be resolued in powder by reason of sinne;
Where christ hath dwelled once in this life, suppose the bodies die and be resolved in powder by reason of sin;
c-crq np1 vhz vvd a-acp p-acp d n1, vvb dt n2 vvb cc vbi vvn p-acp n1 p-acp n1 pp-f n1;
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yet the soule liueth by reason of righteousnesse.
yet the soul lives by reason of righteousness.
av dt n1 vvz p-acp n1 pp-f n1.
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Yea suppose the body be dissolued, yet that Spirit of life that dwelt in the soule, raiseth thy soule to heauen:
Yea suppose the body be dissolved, yet that Spirit of life that dwelled in the soul, Raiseth thy soul to heaven:
uh vvb dt n1 vbb vvn, av d n1 pp-f n1 cst vvd p-acp dt n1, vvz po21 n1 p-acp n1:
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euen as the Spirit of life that dwelt in Christ Iesus raised his bodie from the graue.
even as the Spirit of life that dwelled in christ Iesus raised his body from the graven.
av c-acp dt n1 pp-f n1 cst vvd p-acp np1 np1 vvd po31 n1 p-acp dt n1.
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And as the Spirit of life is the onely cause that made vs to praise him in our bodies:
And as the Spirit of life is the only cause that made us to praise him in our bodies:
cc c-acp dt n1 pp-f n1 vbz dt j n1 cst vvd pno12 pc-acp vvi pno31 p-acp po12 n2:
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so that same Spirit maketh vs to praise him out of these bodies;
so that same Spirit makes us to praise him out of these bodies;
av cst d n1 vvz pno12 pc-acp vvi pno31 av pp-f d n2;
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5026
by reason, suppose we be absent in bodie, yet are present in our soule with the Lord.
by reason, suppose we be absent in body, yet Are present in our soul with the Lord.
p-acp n1, vvb pns12 vbb j p-acp n1, av vbr j p-acp po12 n1 p-acp dt n1.
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5027
For the words Rom. 8, are these.
For the words Rom. 8, Are these.
p-acp dt n2 np1 crd, vbr d.
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5028
If Christ dwell in you, suppose the body be dead by reason of sinne, yet the Spirit is aliue for righteousnesse sake.
If christ dwell in you, suppose the body be dead by reason of sin, yet the Spirit is alive for righteousness sake.
cs np1 vvb p-acp pn22, vvb dt n1 vbb j p-acp n1 pp-f n1, av dt n1 vbz j p-acp n1 n1.
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5029
The meaning of the words is, suppose they that are departed leaue off to praise the Lord in their bodies,
The meaning of the words is, suppose they that Are departed leave off to praise the Lord in their bodies,
dt n1 pp-f dt n2 vbz, vvb pns32 cst vbr vvn vvi a-acp pc-acp vvi dt n1 p-acp po32 n2,
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and in the earth (which he calleth the land of the liuing,) yet they leaue not off at all.
and in the earth (which he calls the land of the living,) yet they leave not off At all.
cc p-acp dt n1 (r-crq pns31 vvz dt n1 pp-f dt j-vvg,) av pns32 vvb xx a-acp p-acp d.
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Now of this I shall marke one or two things.
Now of this I shall mark one or two things.
av pp-f d pns11 vmb vvi crd cc crd n2.
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5032
Take vp the end wherefore the Lord deliuereth any person, citie or country from any trouble within or without; Take up the end Wherefore the Lord Delivereth any person, City or country from any trouble within or without;
vvb a-acp dt n1 c-crq dt n1 vvz d n1, n1 cc n1 p-acp d n1 p-acp cc a-acp;
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5033
the chiefe end of his deliuerie is this, That that person, citie or countrey, may serue as an instrument to preach his benefits, to sound his praise,
the chief end of his delivery is this, That that person, City or country, may serve as an Instrument to preach his benefits, to found his praise,
dt j-jn n1 pp-f po31 n1 vbz d, cst d n1, n1 cc n1, vmb vvi p-acp dt n1 pc-acp vvi po31 n2, pc-acp vvi po31 n1,
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and to render vnto him heartie thanks for it.
and to render unto him hearty thanks for it.
cc pc-acp vvi p-acp pno31 j n2 p-acp pn31.
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5035
Are our sinnes forgiuen vs to this end? is there any countrey or any citie set at libertie to this end that we should prouoke God to anger by heauier sinnes againe? Is this the end wherefore he forgiueth sinnes? Is this the end wherefore he bestoweth his benefits, that we should vse them as weapons to fight against himselfe? Is not this rather the high way to kindle him to greater seueritie? and to sharpen his furie against our selues? Yea,
are our Sins forgiven us to this end? is there any country or any City Set At liberty to this end that we should provoke God to anger by Heavier Sins again? Is this the end Wherefore he forgives Sins? Is this the end Wherefore he bestoweth his benefits, that we should use them as weapons to fight against himself? Is not this rather the high Way to kindle him to greater severity? and to sharpen his fury against our selves? Yea,
vbr po12 n2 vvn pno12 p-acp d n1? vbz pc-acp d n1 cc d n1 vvn p-acp n1 p-acp d n1 cst pns12 vmd vvi np1 pc-acp vvi p-acp jc n2 av? vbz d dt n1 c-crq pns31 vvz n2? vbz d dt n1 c-crq pns31 vvz po31 n2, cst pns12 vmd vvi pno32 c-acp n2 pc-acp vvi p-acp px31? vbz xx d av dt j n1 pc-acp vvi pno31 p-acp jc n1? cc pc-acp vvi po31 n1 p-acp po12 n2? uh,
(31) sermon (DIV1)
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5036
and what exception I pray you can we vse in his greatest seueritie, seeing we haue prouoked it our selues? I speake it to this end:
and what exception I pray you can we use in his greatest severity, seeing we have provoked it our selves? I speak it to this end:
cc r-crq n1 pns11 vvb pn22 vmb pns12 vvi p-acp po31 js n1, vvg pns12 vhb vvn pn31 po12 n2? pns11 vvb pn31 p-acp d n1:
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there is not a person in particular, nor any in generall, but of naturall knowledge they will say;
there is not a person in particular, nor any in general, but of natural knowledge they will say;
pc-acp vbz xx dt n1 p-acp j, ccx d p-acp n1, cc-acp pp-f j n1 pns32 vmb vvi;
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There was neuer a greater benefit bestowed on a countrey, then in releeuing vs of the feare of that barbarous Nation;
There was never a greater benefit bestowed on a country, then in relieving us of the Fear of that barbarous nation;
pc-acp vbds av-x dt jc n1 vvn p-acp dt n1, av p-acp vvg pno12 pp-f dt n1 pp-f cst j n1;
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he must either confesse this, or he is an asse.
he must either confess this, or he is an Ass.
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5040
This benefit if it were rightly measured and considered, (reade ouer the Scriptures, conferre benefit with benefit, miracle with miracle, all circumstances being well considered,) ye shall finde that since the children of Israel came through the red Sea there hath not bene a greater.
This benefit if it were rightly measured and considered, (read over the Scriptures, confer benefit with benefit, miracle with miracle, all Circumstances being well considered,) you shall find that since the children of Israel Come through the read Sea there hath not be a greater.
d n1 cs pn31 vbdr av-jn vvn cc vvn, (vvd a-acp dt n2, vvb n1 p-acp n1, n1 p-acp n1, d n2 vbg av vvn,) pn22 vmb vvi cst p-acp dt n2 pp-f np1 vvd p-acp dt j-jn n1 a-acp vhz xx vbn dt jc.
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5041
To what end deliuered he vs? is it that we should prouoke him with greater sinnes? Looke since the feare of these strangers past, what sinne is there but this countrey hath defiled her selfe with it? See ye not slaughter in greater measure, oppression, murther without any mercie, see ye not all law and equitie trampled vnder foote? And briefly, see ye not this confusion risen to such a height, that euery Lord in his owne bounds is a King? what sort of birth (I pray you) shall this confusion bring foorth? At the last it must bring foorth one of these two of necessitie,
To what end Delivered he us? is it that we should provoke him with greater Sins? Look since the Fear of these Strangers past, what sin is there but this country hath defiled her self with it? See you not slaughter in greater measure, oppression, murder without any mercy, see you not all law and equity trampled under foot? And briefly, see you not this confusion risen to such a height, that every Lord in his own bounds is a King? what sort of birth (I pray you) shall this confusion bring forth? At the last it must bring forth one of these two of necessity,
p-acp r-crq n1 vvd pns31 pno12? vbz pn31 cst pns12 vmd vvi pno31 p-acp jc n2? n1 p-acp dt n1 pp-f d n2 j, r-crq n1 vbz a-acp p-acp d n1 vhz vvn po31 n1 p-acp pn31? vvb pn22 xx vvi p-acp jc n1, n1, n1 p-acp d n1, vvb pn22 xx d n1 cc n1 vvn p-acp n1? cc av-j, vvb pn22 xx d n1 vvn p-acp d dt n1, cst d n1 p-acp po31 d n2 vbz dt n1? q-crq n1 pp-f n1 (pns11 vvb pn22) vmb d n1 vvi av? p-acp dt ord pn31 vmb vvi av crd pp-f d crd pp-f n1,
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5042
and take heeed, ye may chance to see it, except the Lord preuent it.
and take heeed, you may chance to see it, except the Lord prevent it.
cc vvb av, pn22 vmb vvi pc-acp vvi pn31, c-acp dt n1 vvi pn31.
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5043
Either the supreme magistrate and inferiour magistrates must concurre in one voyce to put an end to this confusion,
Either the supreme magistrate and inferior Magistrates must concur in one voice to put an end to this confusion,
av-d dt j n1 cc j-jn n2 vmb vvi p-acp crd n1 pc-acp vvi dt n1 p-acp d n1,
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5044
or the confusion (out of doubt) shall put an end to him. I am assured one of these two must follow;
or the confusion (out of doubt) shall put an end to him. I am assured one of these two must follow;
cc dt n1 (av pp-f n1) vmb vvi dt n1 p-acp pno31. pns11 vbm vvn crd pp-f d crd vmb vvi;
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5045
for the weight of his wrath which hangeth ouer this land is insupportable; the earth is not able to beare this birth of our iniquitie;
for the weight of his wrath which hangs over this land is insupportable; the earth is not able to bear this birth of our iniquity;
p-acp dt n1 pp-f po31 n1 r-crq vvz p-acp d n1 vbz j; dt n1 vbz xx j pc-acp vvi d n1 pp-f po12 n1;
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5046
and if there were no other punishment, as I haue often said, the earth shall be compelled to spue foorth the inhabitants ere God want meanes to punish.
and if there were no other punishment, as I have often said, the earth shall be compelled to spue forth the inhabitants ere God want means to Punish.
cc cs pc-acp vbdr dx j-jn n1, c-acp pns11 vhb av vvn, dt n1 vmb vbi vvn pc-acp vvi av dt n2 p-acp np1 vvb n2 pc-acp vvi.
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5047
As this is true in the countrey in generall, so it is as true in this Citie in particular;
As this is true in the country in general, so it is as true in this city in particular;
p-acp d vbz j p-acp dt n1 p-acp n1, av pn31 vbz a-acp j p-acp d n1 p-acp j;
(31) sermon (DIV1)
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5048
for it neuer came yet (for the most part) in your hearts to thanke God aright for your deliuerie.
for it never Come yet (for the most part) in your hearts to thank God aright for your delivery.
p-acp pn31 av-x vvd av (c-acp dt av-ds n1) p-acp po22 n2 pc-acp vvi np1 av p-acp po22 n1.
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5049
Therefore the Lord is beginning to let you see that he can raise strangers, men who haue the hearts of strangers among our selues:
Therefore the Lord is beginning to let you see that he can raise Strangers, men who have the hearts of Strangers among our selves:
av dt n1 vbz vvg pc-acp vvi pn22 vvb cst pns31 vmb vvi n2, n2 r-crq vhb dt n2 pp-f n2 p-acp po12 n2:
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5050
he hath meanes enough in the middest of our owne bowels to punish this countrey, suppose he seeke not strangers.
he hath means enough in the midst of our own bowels to Punish this country, suppose he seek not Strangers.
pns31 vhz n2 av-d p-acp dt n1 pp-f po12 d n2 pc-acp vvi d n1, vvb pns31 vvb xx n2.
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5051
But indeed in this late brag of our neighbour Lord, he desireth you to go backe to the consideration of the greatnesse of the last benefit:
But indeed in this late brag of our neighbour Lord, he Desires you to go back to the consideration of the greatness of the last benefit:
p-acp av p-acp d j n1 pp-f po12 n1 n1, pns31 vvz pn22 pc-acp vvi av p-acp dt n1 pp-f dt n1 pp-f dt ord n1:
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5052
And if ye acknowledge it rightly and be thankfull for it, there is no domesticke force ye neede to regard.
And if you acknowledge it rightly and be thankful for it, there is no domestic force you need to regard.
cc cs pn22 vvb pn31 av-jn cc vbi j p-acp pn31, pc-acp vbz dx j-jn n1 pn22 vvb pc-acp vvi.
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5053
For as to the force that can proceede any way from that man, ye know it.
For as to the force that can proceed any Way from that man, you know it.
p-acp a-acp p-acp dt n1 cst vmb vvi d n1 p-acp d n1, pn22 vvb pn31.
(31) sermon (DIV1)
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5054
And surely it would appeare to me, that that man hath sold himselfe to iniquitie;
And surely it would appear to me, that that man hath sold himself to iniquity;
cc av-j pn31 vmd vvi p-acp pno11, cst d n1 vhz vvn px31 p-acp n1;
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5055
and the end will declare it, except the Lord preuent him with his vndeserued grace, which I desire most heartily.
and the end will declare it, except the Lord prevent him with his undeserved grace, which I desire most heartily.
cc dt n1 vmb vvi pn31, c-acp dt n1 vvi pno31 p-acp po31 j n1, r-crq pns11 vvb av-ds av-j.
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5056
Although in the meane time, suppose there be peace promised, yet stand ye on your guards,
Although in the mean time, suppose there be peace promised, yet stand you on your guards,
cs p-acp dt j n1, vvb pc-acp vbi n1 vvn, av vvb pn22 p-acp po22 n2,
(31) sermon (DIV1)
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5057
and let it not come to passe by your misbehauiour and backwardn•sse, that the glory of God and the libertie of this Citie be impaired in any wise,
and let it not come to pass by your misbehaviour and backwardn•sse, that the glory of God and the liberty of this city be impaired in any wise,
cc vvb pn31 xx vvi pc-acp vvi p-acp po22 n1 cc n1, cst dt n1 pp-f np1 cc dt n1 pp-f d n1 vbi vvn p-acp d n1,
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5058
but stand on your guardes, that as this Citie hath bene a terrour to euill men before-time,
but stand on your guards, that as this city hath be a terror to evil men beforetime,
cc-acp vvb p-acp po22 n2, cst p-acp d n1 vhz vbn dt n1 p-acp j-jn n2 n1,
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5059
so it may terrifie him also.
so it may terrify him also.
av pn31 vmb vvi pno31 av.
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5060
For no question, where God and a good quarrell concurre, that side shall haue the vpper hand. This onely by the way.
For no question, where God and a good quarrel concur, that side shall have the upper hand. This only by the Way.
p-acp dx n1, c-crq np1 cc dt j n1 vvi, cst n1 vmb vhi dt jc n1. np1 av-j p-acp dt n1.
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5061
For it becometh me of my dutie to maintaine the good cause, and to instruct you in this point of your dutie.
For it Becometh me of my duty to maintain the good cause, and to instruct you in this point of your duty.
p-acp pn31 vvz pno11 pp-f po11 n1 pc-acp vvi dt j n1, cc pc-acp vvi pn22 p-acp d n1 pp-f po22 n1.
(31) sermon (DIV1)
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5062
The second thing that I marke: ye see the glorie of God is euer conioyned with the life of his owne,
The second thing that I mark: you see the glory of God is ever conjoined with the life of his own,
dt ord n1 cst pns11 vvb: pn22 vvb dt n1 pp-f np1 vbz av vvn p-acp dt n1 pp-f po31 d,
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5063
so that we cannot aduance Gods glo•ie, but we shall further our owne saluation; and we cannot neglect the one, but we shall neglect the other.
so that we cannot advance God's glo•ie, but we shall further our own salvation; and we cannot neglect the one, but we shall neglect the other.
av cst pns12 vmbx vvi npg1 n1, cc-acp pns12 vmb av-jc po12 d n1; cc pns12 vmbx vvi dt crd, cc-acp pns12 vmb vvi dt j-jn.
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5064
Seeing th•n that these two are necessarily conioyned, for Gods sake let euery one remember to set forward the glorie of God in his life so farre as he may, according to his estate and calling.
Seeing th•n that these two Are necessarily conjoined, for God's sake let every one Remember to Set forward the glory of God in his life so Far as he may, according to his estate and calling.
vvg av cst d crd vbr av-j vvn, p-acp ng1 n1 vvb d crd vvb pc-acp vvi av-j dt n1 pp-f np1 p-acp po31 n1 av av-j c-acp pns31 vmb, vvg p-acp po31 n1 cc n1.
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This life is so miserable in it selfe, and there is none that seeth the confusion of this countrey to grow so fast, that can looke for any redresse of these things in his own time.
This life is so miserable in it self, and there is none that sees the confusion of this country to grow so fast, that can look for any redress of these things in his own time.
d n1 vbz av j p-acp pn31 n1, cc pc-acp vbz pix cst vvz dt n1 pp-f d n1 pc-acp vvi av av-j, cst vmb vvi p-acp d n1 pp-f d n2 p-acp po31 d n1.
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So here beneath is no comfort, all runneth on to such a desolation and miserable confusion, that of all liues of the earth our liues were most miserable,
So Here beneath is no Comfort, all Runneth on to such a desolation and miserable confusion, that of all lives of the earth our lives were most miserable,
av av a-acp vbz dx n1, d vvz a-acp p-acp d dt n1 cc j n1, cst pp-f d n2 pp-f dt n1 po12 n2 vbdr av-ds j,
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if we had not a sight of a better. For all ioy to be looked for here beneath is taken away.
if we had not a sighed of a better. For all joy to be looked for Here beneath is taken away.
cs pns12 vhd xx dt n1 pp-f dt jc. p-acp d n1 pc-acp vbi vvn p-acp av a-acp vbz vvn av.
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Well, I leaue this second part and come to the last.
Well, I leave this second part and come to the last.
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The third part of this song is in this 20. verse, which is the conclusion of the whole song.
The third part of this song is in this 20. verse, which is the conclusion of the Whole song.
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In this conclusion the King testifieth, that he will not onely praise God for the present,
In this conclusion the King Testifieth, that he will not only praise God for the present,
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for the benefit which he hath receiued, but he maketh a solemne promise, that so long as he liueth he will neuer forget this benefit, all the dayes of his life he will praise him,
for the benefit which he hath received, but he makes a solemn promise, that so long as he lives he will never forget this benefit, all the days of his life he will praise him,
p-acp dt n1 r-crq pns31 vhz vvn, cc-acp pns31 vvz dt j n1, cst av av-j c-acp pns31 vvz pns31 vmb av-x vvi d n1, d dt n2 pp-f po31 n1 pns31 vmb vvi pno31,
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yea praise him in his song, he shall praise him with his instrument, and he shall praise him publikely in the house and congregation of the Lord, because the benefit is publike:
yea praise him in his song, he shall praise him with his Instrument, and he shall praise him publicly in the house and congregation of the Lord, Because the benefit is public:
uh vvb pno31 p-acp po31 n1, pns31 vmb vvi pno31 p-acp po31 n1, cc pns31 vmb vvi pno31 av-j p-acp dt n1 cc n1 pp-f dt n1, c-acp dt n1 vbz j:
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he shall praise him in his bodie, because he receiued the health thereof, and he shall praise him in his soule,
he shall praise him in his body, Because he received the health thereof, and he shall praise him in his soul,
pns31 vmb vvi pno31 p-acp po31 n1, c-acp pns31 vvd dt n1 av, cc pns31 vmb vvi pno31 p-acp po31 n1,
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because he is restored to the wonted ioyes thereof. This I thinke be the meaning of the last verse.
Because he is restored to the wonted Joys thereof. This I think be the meaning of the last verse.
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The King in thus doing sheweth himselfe to be verie thankfull;
The King in thus doing shows himself to be very thankful;
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and if that good seruant of God shew himselfe so thankfull, how much more should we whom he deliuereth, notwithstanding we cast our selues headlong into our diseases by our owne follie? But there is neuer a man so soone as the heauie hand of God is off him,
and if that good servant of God show himself so thankful, how much more should we whom he Delivereth, notwithstanding we cast our selves headlong into our diseases by our own folly? But there is never a man so soon as the heavy hand of God is off him,
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but he returneth with the Sow to that same puddle wherein he was, & with the dogs to that same vomit againe.
but he returns with the Sow to that same puddle wherein he was, & with the Dogs to that same vomit again.
cc-acp pns31 vvz p-acp dt n1 p-acp d d n1 c-crq pns31 vbds, cc p-acp dt n2 p-acp d d n1 av.
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As to the praise I haue spoken of it before. I insist no further, but go to the last.
As to the praise I have spoken of it before. I insist no further, but go to the last.
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The last two verses are added to, and as it appeareth, appertaine not to the song, but to the historie;
The last two Verses Are added to, and as it appears, appertain not to the song, but to the history;
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howsoeuer they are added to I will not dispute, it hath pleased the Spirit of God so to do,
howsoever they Are added to I will not dispute, it hath pleased the Spirit of God so to do,
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and so it should please vs. I haue spoken of the last verse of these two alreadie, and will not repeate.
and so it should please us I have spoken of the last verse of these two already, and will not repeat.
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As to the first of the two:
As to the First of the two:
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ye see there is an iniunction giuen by the Prophet to the King, to take a lumpe of drie figs and make a plaister,
you see there is an injunction given by the Prophet to the King, to take a lump of dry figs and make a plaster,
pn22 vvb pc-acp vbz dt n1 vvn p-acp dt n1 p-acp dt n1, pc-acp vvi dt n1 pp-f j n2 cc vvi dt n1,
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and lay it vnto the byle, and it shall be whole: This iniunction is obeyed by the King.
and lay it unto the boil, and it shall be Whole: This injunction is obeyed by the King.
cc vvd pn31 p-acp dt vvb, cc pn31 vmb vbi j-jn: d n1 vbz vvn p-acp dt n1.
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Of this iniunction it would appeare, that the Prophet playeth the part of a Physition, rather then of a Prophet of God.
Of this injunction it would appear, that the Prophet plays the part of a physician, rather then of a Prophet of God.
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For this Simple which he biddeth him apply, pertaineth to the Physition of the bodie:
For this Simple which he bids him apply, pertaineth to the physician of the body:
p-acp d j r-crq pns31 vvz pno31 vvi, vvz p-acp dt n1 pp-f dt n1:
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so that it appeareth, he rather doth the office of a Doctor of Physicke then of a Prophet.
so that it appears, he rather does the office of a Doctor of Physic then of a Prophet.
av cst pn31 vvz, pns31 av-c vdz dt n1 pp-f dt n1 pp-f n1 av pp-f dt n1.
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Yet howsoeuer it would appeare so, it is not so: for the Prophet was occupied at this time in vttering of his commission:
Yet howsoever it would appear so, it is not so: for the Prophet was occupied At this time in uttering of his commission:
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in the which he doth nothing whereof he hath not a warrant. Therefore in the same words he doth nothing vnbeseeming the part of a true Prophet,
in the which he does nothing whereof he hath not a warrant. Therefore in the same words he does nothing unbeseeming the part of a true Prophet,
p-acp dt r-crq pns31 vdz pix c-crq pns31 vhz xx dt n1. av p-acp dt d n2 pns31 vdz pix j dt n1 pp-f dt j n1,
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and he hath his speciall warrant in this doing.
and he hath his special warrant in this doing.
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Now what is the reason, when as the Lord might haue done this without any ordinarie meanes,
Now what is the reason, when as the Lord might have done this without any ordinary means,
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yet he biddeth the Prophet applie the same plaister? He doth this, no question, for these three ends.
yet he bids the Prophet apply the same plaster? He does this, no question, for these three ends.
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First, to let the King see by this doing, he would not haue his ordinarie meanes nor second causes be contemned.
First, to let the King see by this doing, he would not have his ordinary means nor second Causes be contemned.
ord, pc-acp vvi dt n1 vvb p-acp d vdg, pns31 vmd xx vhi po31 j n2 ccx vvi n2 vbb vvn.
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And suppose he may worke without them, yet he hath appointed secondarie causes to bring about his effect, which he will not haue contemned.
And suppose he may work without them, yet he hath appointed secondary Causes to bring about his Effect, which he will not have contemned.
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The second end which was the chiefe end, he saw that the Kings faith was but weake;
The second end which was the chief end, he saw that the Kings faith was but weak;
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for the Prophet promised that within three dayes he should passe vp to the Temple,
for the Prophet promised that within three days he should pass up to the Temple,
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and the Kings sore was not come as yet to a maturitie, but raging on him:
and the Kings soar was not come as yet to a maturity, but raging on him:
cc dt n2 av-j vbds xx vvn c-acp av p-acp dt n1, cc-acp vvg p-acp pno31:
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so he thought this almost impossible, and could scarsly apprehend the truth of this promise. Now to support his faith he vseth an externall obiect:
so he Thought this almost impossible, and could scarcely apprehend the truth of this promise. Now to support his faith he uses an external Object:
av pns31 vvd d av j, cc vmd av-j vvi dt n1 pp-f d n1. av pc-acp vvi po31 n1 pns31 vvz dt j n1:
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For the more and the more pithie the obiects be, the more our faith is stayed and confirmed.
For the more and the more pithy the objects be, the more our faith is stayed and confirmed.
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Therefore in the Sacraments we haue so many obiects to our eye, to our hands, & all to strengthen our faith.
Therefore in the Sacraments we have so many objects to our eye, to our hands, & all to strengthen our faith.
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5101
And so he giueth him this meanes to strengthen his faith, & to assure him that it should come to passe which the Prophet promised.
And so he gives him this means to strengthen his faith, & to assure him that it should come to pass which the Prophet promised.
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The third end is, to teach him that the Lord is the onely Physition, as well of the bodie as of the soule:
The third end is, to teach him that the Lord is the only physician, as well of the body as of the soul:
dt ord n1 vbz, pc-acp vvi pno31 cst dt n1 vbz dt j n1, c-acp av pp-f dt n1 c-acp pp-f dt n1:
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he hath command ouer all remedies, and so he may stay or further the effects thereof as he pleaseth,
he hath command over all remedies, and so he may stay or further the effects thereof as he Pleases,
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and consequently he hath command ouer all diseases.
and consequently he hath command over all diseases.
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This is certaine, and therefore except the blessing of God concurre with these seconda•ie things, there is no physicke can auaile or profite.
This is certain, and Therefore except the blessing of God concur with these seconda•ie things, there is no physic can avail or profit.
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And it is so to be thought of Physitions, as of the husbandmen and their husbandrie:
And it is so to be Thought of Physicians, as of the husbandmen and their Husbandry:
cc pn31 vbz av pc-acp vbi vvn pp-f n2, c-acp pp-f dt n2 cc po32 n1:
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Ye see when the husbandmen haue done their whole exact trauell, so that they haue left nothing vndone that in them lieth;
You see when the husbandmen have done their Whole exact travel, so that they have left nothing undone that in them lies;
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yet if the Lord giue not increase, they are disappointed of their trauell.
yet if the Lord give not increase, they Are disappointed of their travel.
av cs dt n1 vvb xx vvi, pns32 vbr vvn pp-f po32 n1.
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Euen so, suppose Physitions propound remedies to be applyed with all diligence, yet if the Lord blesse not the worke,
Eve so, suppose Physicians propound remedies to be applied with all diligence, yet if the Lord bless not the work,
np1 av, vvb n2 vvi n2 pc-acp vbi vvd p-acp d n1, av cs dt n1 vvb xx dt n1,
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if he abstract his effect or power from the second causes, it is not possible that the patient can be cured.
if he abstract his Effect or power from the second Causes, it is not possible that the patient can be cured.
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So he teacheth the diseased and all Doctors of Physicke these two lessons:
So he Teaches the diseased and all Doctors of Physic these two Lessons:
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First, he teacheth the Patient to desire of God that he will giue leaue to the meanes to worke some good effect;
First, he Teaches the Patient to desire of God that he will give leave to the means to work Some good Effect;
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and let the Doctor craue on the other side, that the Lord would blesse his worke, that it may redound to Gods glorie and the comfort of the Patient.
and let the Doctor crave on the other side, that the Lord would bless his work, that it may redound to God's glory and the Comfort of the Patient.
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And where God is begun with, and ended with, no doubt but the worke shall haue a good issue.
And where God is begun with, and ended with, no doubt but the work shall have a good issue.
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Therefore in all troubles, let euery one haue recourse vnto God, and in God vse his creatures,
Therefore in all Troubles, let every one have recourse unto God, and in God use his creatures,
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and so God shall blesse you and the creatures both in his Sonne Christ Iesus: To whom be all praise, honour and glorie both now and euer. Amen.
and so God shall bless you and the creatures both in his Son christ Iesus: To whom be all praise, honour and glory both now and ever. Amen.
cc av np1 vmb vvi pn22 cc dt n2 av-d p-acp po31 n1 np1 np1: p-acp ro-crq vbb d n1, n1 cc n1 av-d av cc av. uh-n.
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THE TWELFTH SERMON, VPON THE 76. PSALME, BY M. ROBERT BRVCE, (IN THE Church of Edinborow,) at a thanksegiuing to God for deliuery from the tyranny of the Spaniards. The text.
THE TWELFTH SERMON, UPON THE 76. PSALM, BY M. ROBERT BRVCE, (IN THE Church of Edinborow,) At a thanksegiuing to God for delivery from the tyranny of the Spanish. The text.
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1 God is knowne in Iurie: his name is great in Israel. 2 For in Shalem is his Tabernacle: and his dwelling in Zion,
1 God is known in Jury: his name is great in Israel. 2 For in Shalem is his Tabernacle: and his Dwelling in Zion,
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5119
2 There brake he the arrowes of the bow: the shield, and the sword, and the battell. Selah.
2 There brake he the arrows of the bow: the shield, and the sword, and the battle. Selac.
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5120
4 Thou art more bright and puissant, then the mountaines of prey. 5 The stout hearted are spoyled, they haue stept their sleepe:
4 Thou art more bright and puissant, then the Mountains of prey. 5 The stout hearted Are spoiled, they have stepped their sleep:
crd pns21 vb2r av-dc j cc j, cs dt n2 pp-f n1. crd dt j j-vvn vbr vvn, pns32 vhb vvn po32 n1:
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and all the men of strength haue not found their hands.
and all the men of strength have not found their hands.
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6 At thy rebuke, ô God of Iacob, both the chariot and horse are cast asleepe.
6 At thy rebuke, o God of Iacob, both the chariot and horse Are cast asleep.
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7 Thou, euen thou art to be feared: and who shall stand in thy sight when thou art angry?
7 Thou, even thou art to be feared: and who shall stand in thy sighed when thou art angry?
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8 Thou didest cause thy iudgement to be heard from heauen, therefore the earth feared and was still.
8 Thou didst cause thy judgement to be herd from heaven, Therefore the earth feared and was still.
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5125
I Haue chosen this song, which is a song of praise and of thansegiuing, (Welbeloued in Christ Iesus) as a song that is most meete for our purpose,
I Have chosen this song, which is a song of praise and of thansegiuing, (Well-beloved in christ Iesus) as a song that is most meet for our purpose,
pns11 vhb vvn d n1, r-crq vbz dt n1 pp-f n1 cc pp-f n1, (j p-acp np1 np1) c-acp dt n1 cst vbz av-ds j p-acp po12 n1,
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and that agreeth best with the businesse and holy action that we haue in hand this day.
and that agreeth best with the business and holy actium that we have in hand this day.
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For in this song the Psalmist praiseth God for his singular benefites bestowed from time to time vpon his owne people:
For in this song the Psalmist Praiseth God for his singular benefits bestowed from time to time upon his own people:
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As namely, by reason he hath chosen them to be his people, and selected them out from amongst all the Nations on the earth, to be a peculiar inheritance and possession to himselfe;
As namely, by reason he hath chosen them to be his people, and selected them out from among all the nations on the earth, to be a peculiar inheritance and possession to himself;
c-acp av, p-acp n1 pns31 vhz vvn pno32 pc-acp vbi po31 n1, cc vvn pno32 av p-acp p-acp d dt n2 p-acp dt n1, pc-acp vbi dt j n1 cc n1 p-acp px31;
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he hath bequeathed vnto them his Oracles, which he had done to no other company vnder the Sunne beside her;
he hath bequeathed unto them his Oracles, which he had done to no other company under the Sun beside her;
pns31 vhz vvn p-acp pno32 po31 n2, r-crq pns31 vhd vdn p-acp dx j-jn n1 p-acp dt n1 p-acp pno31;
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he hath made his residence with her, which he hath done with no other society of men in the earth;
he hath made his residence with her, which he hath done with no other society of men in the earth;
pns31 vhz vvn po31 n1 p-acp pno31, r-crq pns31 vhz vdn p-acp dx j-jn n1 pp-f n2 p-acp dt n1;
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he hath taken the defence of her against whatsoeuer sort of enemies, which he hath done to no other sort or conditiō of men:
he hath taken the defence of her against whatsoever sort of enemies, which he hath done to no other sort or condition of men:
pns31 vhz vvn dt n1 pp-f pno31 p-acp r-crq n1 pp-f n2, r-crq pns31 vhz vdn p-acp dx j-jn n1 cc n1 pp-f n2:
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In such sort, that she hath found from time to time, experience of his mighty hand, to her great comfort, to his glory,
In such sort, that she hath found from time to time, experience of his mighty hand, to her great Comfort, to his glory,
p-acp d n1, cst pns31 vhz vvn p-acp n1 p-acp n1, n1 pp-f po31 j n1, p-acp po31 j n1, p-acp po31 n1,
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and to the perpetuall ouerthrow of his and her enemies that haue assailed her. No doubt but some singular and particular deliuery hath giuen occasion to this notable song;
and to the perpetual overthrow of his and her enemies that have assailed her. No doubt but Some singular and particular delivery hath given occasion to this notable song;
cc p-acp dt j n1 pp-f png31 cc po31 n2 cst vhb vvn pno31. dx n1 p-acp d j cc j n1 vhz vvn n1 p-acp d j n1;
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albeit the forme of the song is generall, and may serue well to the vse of the Church in all ages following to the end of the world.
albeit the Form of the song is general, and may serve well to the use of the Church in all ages following to the end of the world.
cs dt n1 pp-f dt n1 vbz j, cc vmb vvi av p-acp dt n1 pp-f dt n1 p-acp d n2 vvg p-acp dt n1 pp-f dt n1.
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For these benefits wherefore the Psalmist praiseth God in this Psalme, they haue bene common, they are common,
For these benefits Wherefore the Psalmist Praiseth God in this Psalm, they have be Common, they Are Common,
p-acp d n2 c-crq dt n1 vvz np1 p-acp d n1, pns32 vhb vbn j, pns32 vbr j,
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and shall be common benefites to the Church so long as she is absent in the body from the Lord;
and shall be Common benefits to the Church so long as she is absent in the body from the Lord;
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For he hath giuen the custody of his word to no other society in the earth but to his Church;
For he hath given the custody of his word to no other society in the earth but to his Church;
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he dwelleth with no other company of men but with the company of faithfull men and women;
he dwells with no other company of men but with the company of faithful men and women;
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he taketh the defence of no other sort of people in the earth, but of these faithfull men.
he Takes the defence of no other sort of people in the earth, but of these faithful men.
pns31 vvz dt n1 pp-f dx j-jn n1 pp-f n1 p-acp dt n1, cc-acp pp-f d j n2.
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These people haue felt in experience his inward & outward deliueries, both in soule & body;
These people have felt in experience his inward & outward deliveries, both in soul & body;
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& the Church of this country at this day, that she standeth on foote, and that she hath liberty to assemble,
& the Church of this country At this day, that she Stands on foot, and that she hath liberty to assemble,
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and that now she hath a mouth and voice to praise him, she hath this God to thanke onely,
and that now she hath a Mouth and voice to praise him, she hath this God to thank only,
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and not any flesh vnder the Sunne.
and not any Flesh under the Sun.
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Therfore I say, addres your hearts euery one of you in some measure to do this; Therefore I say, address your hearts every one of you in Some measure to do this;
av pns11 vvb, vvb po22 n2 d crd pp-f pn22 p-acp d n1 pc-acp vdi d;
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for surely, ye had neuer better occasion thē ye haue at this time. All men I know are not alike disposed & yet were neuer more vnfit.
for surely, you had never better occasion them you have At this time. All men I know Are not alike disposed & yet were never more unfit.
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For I know there is a sort of men, who thinke themselues by this deliuery disappointed, who in their hearts are as sorowful of ye Sparniards case, as they thēselues are:
For I know there is a sort of men, who think themselves by this delivery disappointed, who in their hearts Are as sorrowful of the Sparniards case, as they themselves Are:
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of these I look for no praying.
of these I look for no praying.
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There is another sort of men, who were neuer touched with the danger, and these men cannot be moued with the deliuery;
There is Another sort of men, who were never touched with the danger, and these men cannot be moved with the delivery;
pc-acp vbz j-jn n1 pp-f n2, r-crq vbdr av-x vvn p-acp dt n1, cc d n2 vmbx vbi vvn p-acp dt n1;
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for he that saw not the perill, it is not possible that he can esteeme of the deliuery.
for he that saw not the peril, it is not possible that he can esteem of the delivery.
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There is thirdly, another sort of men, who both saw the perill, sighed for the perill, and desired the deliuery:
There is Thirdly, Another sort of men, who both saw the peril, sighed for the peril, and desired the delivery:
pc-acp vbz ord, j-jn n1 pp-f n2, r-crq av-d vvd dt n1, vvd p-acp dt n1, cc vvd dt n1:
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This sort of men will praise God for the benefite of deliuery.
This sort of men will praise God for the benefit of delivery.
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Surely in this, we haue all occasion to thank God, that commandement hath passed from Church and King, that all knees shal bow and do reuerence to this God,
Surely in this, we have all occasion to thank God, that Commandment hath passed from Church and King, that all knees shall bow and do Reverence to this God,
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whether they do it fainedly or truly, to themselues be it said: whether they do it vnder pretence or sincerity, to themselues be it said;
whither they do it fainedly or truly, to themselves be it said: whither they do it under pretence or sincerity, to themselves be it said;
cs pns32 vdb pn31 av-j cc av-j, p-acp px32 vbi pn31 vvn: cs pns32 vdb pn31 p-acp n1 cc n1, p-acp px32 vbi pn31 vvn;
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for the weale and profite will redound to themselues onely.
for the weal and profit will redound to themselves only.
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Although we that feare God haue great occasion to praise him, that his name is glorified this day, suppose it be feinedly.
Although we that Fear God have great occasion to praise him, that his name is glorified this day, suppose it be feinedly.
cs pns12 d n1 np1 vhi j n1 pc-acp vvi pno31, cst po31 n1 vbz vvn d n1, vvb pn31 vbi av-j.
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This Psalme hath three speciall parts.
This Psalm hath three special parts.
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In the first part he propoundeth certaine benefites, in the which, the Lord shewed himselfe both gracious & mercifull to his Church. In the First part he propoundeth certain benefits, in the which, the Lord showed himself both gracious & merciful to his Church.
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In the second part, he praiseth God for a singular deliuery, for a worke more then wonderfull;
In the second part, he Praiseth God for a singular delivery, for a work more then wonderful;
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a worke in the which the Lord shewed himselfe to be a mighty preseruer of his owne,
a work in the which the Lord showed himself to be a mighty preserver of his own,
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and a terrible reuenger on his enemies:
and a terrible revenger on his enemies:
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a worke accomplished by his owne vertue and force onely, without the support of any creature liuing.
a work accomplished by his own virtue and force only, without the support of any creature living.
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In the third part he setteth downe an exhortation to the Church, to grow in thankefulnesse towards God;
In the third part he sets down an exhortation to the Church, to grow in thankfulness towards God;
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to grow in thankefulnesse towards him, that he may grow in mercy and sauour towards her;
to grow in thankfulness towards him, that he may grow in mercy and savour towards her;
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and that he may grow in anger and hatred towardes his and her enemies. These are the parts of this Psalme.
and that he may grow in anger and hatred towards his and her enemies. These Are the parts of this Psalm.
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In the first part, there is first propounded a chiefe and principall benefite, wherein still the Lord sheweth himselfe exceeding gracious towards his people, the benefite is this:
In the First part, there is First propounded a chief and principal benefit, wherein still the Lord shows himself exceeding gracious towards his people, the benefit is this:
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that he hath reuealed himselfe so plainly and so familiarly to her, besides all the rest of the world:
that he hath revealed himself so plainly and so familiarly to her, beside all the rest of the world:
cst pns31 vhz vvn px31 av av-j cc av av-jn p-acp pno31, p-acp d dt n1 pp-f dt n1:
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In such sort, that he hath made her acquainted with him, and made himselfe well knowne to her.
In such sort, that he hath made her acquainted with him, and made himself well known to her.
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For first, the Lord hath reuealed himselfe to his Church, by a speciall and particular reuelation, beside that generall reuelation, which is knowne in the whole worlde:
For First, the Lord hath revealed himself to his Church, by a special and particular Revelation, beside that general Revelation, which is known in the Whole world:
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for as to this generall reuelation which is knowne to the world, it serueth nothing to our instruction, profite, nor erudition;
for as to this general Revelation which is known to the world, it serveth nothing to our instruction, profit, nor erudition;
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but serueth rather to our conuiction, that the Lord may haue within vs a testimony of our iust condemnation.
but serveth rather to our conviction, that the Lord may have within us a testimony of our just condemnation.
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And therefore beside this generall reuelation, whereby he hath reuealed himselfe vnto all flesh, he hath manifested himselfe to his Church, by a speciall and particular reuelation;
And Therefore beside this general Revelation, whereby he hath revealed himself unto all Flesh, he hath manifested himself to his Church, by a special and particular Revelation;
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beside that common light and naturall vnderstanding, he hath opened himselfe to vs by an heauenly light & supernaturall vnderstanding, which heauenly light & vnd•rstanding maketh vs,
beside that Common Light and natural understanding, he hath opened himself to us by an heavenly Light & supernatural understanding, which heavenly Light & vnd•rstanding makes us,
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first the children of light and of the day;
First the children of Light and of the day;
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which heauenly light discerneth vs from the rest of the world, who are darkenesse and the children of the night, (as the Apostle calleth them.) For this heaenly light and supernaturall vnderstanding, whereby we see God, is proper onely to the true members of Christ Iesus who are his Church;
which heavenly Light discerneth us from the rest of the world, who Are darkness and the children of the night, (as the Apostle calls them.) For this heaenly Light and supernatural understanding, whereby we see God, is proper only to the true members of christ Iesus who Are his Church;
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none hath this eye of Faith but they onely.
none hath this eye of Faith but they only.
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It is so proper to them, that it seuereth them from all other societies in ye earth,
It is so proper to them, that it severeth them from all other societies in you earth,
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whether they take vnto themselues ye name of the Church, or are altogether enemies therunto.
whither they take unto themselves the name of the Church, or Are altogether enemies thereunto.
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This supernaturall light and vnderstanding is offered by the word, & is giuen vnto vs by the Spirit of God:
This supernatural Light and understanding is offered by the word, & is given unto us by the Spirit of God:
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for the naturall man, as long as he remaineth in his naturall estate, cānot perceiue the things of God.
for the natural man, as long as he remains in his natural estate, cannot perceive the things of God.
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For why? the greatest light and greatest wit that is in our nature, is the greatest enemy that this heauenly light & wit can haue;
For why? the greatest Light and greatest wit that is in our nature, is the greatest enemy that this heavenly Light & wit can have;
p-acp q-crq? dt js n1 cc js n1 cst vbz p-acp po12 n1, vbz dt js n1 cst d j n1 cc n1 vmb vhi;
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as we haue in the Apostle writing Rom. 8. The best wit, yea that which we call ye b•st wit that is in a naturall man, it counteth the word of God foolishnes.
as we have in the Apostle writing Rom. 8. The best wit, yea that which we call you b•st wit that is in a natural man, it counteth the word of God foolishness.
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And therfore, seeing the world by her own wisdome, yea the greatest Philosopher in it, by his owne knowledge could not know God:
And Therefore, seeing the world by her own Wisdom, yea the greatest Philosopher in it, by his own knowledge could not know God:
cc av, vvg dt n1 p-acp po31 d n1, uh dt js n1 p-acp pn31, p-acp po31 d n1 vmd xx vvi np1:
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this God was moued by that same light and wit, which the world counteth foolishnesse, to make men to know him in Christ Iesus, to their eternall saluation.
this God was moved by that same Light and wit, which the world counteth foolishness, to make men to know him in christ Iesus, to their Eternal salvation.
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This wit, I say, is offered to vs by his word, and giuen by his Spirit onely:
This wit, I say, is offered to us by his word, and given by his Spirit only:
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For as there is no man knoweth what is the minde of man toward hm, except the spirit of the mans selfe, or he to whom this spirit reuealeth it:
For as there is no man Knoweth what is the mind of man towards him, except the Spirit of the men self, or he to whom this Spirit Revealeth it:
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so there is none knoweth the wisedome of God, nor knoweth his mind toward him, except the Spirit of God, and they to whom this Spirit communicateth the matter.
so there is none Knoweth the Wisdom of God, nor Knoweth his mind towards him, except the Spirit of God, and they to whom this Spirit Communicateth the matter.
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Of this Spirit he hath powred vpon his owne Church, whereby he hath reuealed himselfe more plainely to her,
Of this Spirit he hath poured upon his own Church, whereby he hath revealed himself more plainly to her,
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and giuen her a clearer sight of him, then all the rest of the world can haue.
and given her a clearer sighed of him, then all the rest of the world can have.
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For as to that sight which we haue of God, which is common to vs with the rest of the world in the mirrour of his workes, it faileth vs in the very entry, we lose it in the threshold, it is choked and suffocate by the mischiefe of our affections within vs. Againe,
For as to that sighed which we have of God, which is Common to us with the rest of the world in the mirror of his works, it Faileth us in the very entry, we loose it in the threshold, it is choked and suffocated by the mischief of our affections within us Again,
p-acp a-acp p-acp d n1 r-crq pns12 vhb pp-f np1, r-crq vbz j p-acp pno12 p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f po31 n2, pn31 vvz pno12 p-acp dt j n1, pns12 vvb pn31 p-acp dt n1, pn31 vbz vvn cc vvn p-acp dt n1 pp-f po12 n2 p-acp pno12 av,
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as to that sight which we haue in his word: take once his Spirit from the word, that this word be but a slaying letter, and not a quickning Spirit;
as to that sighed which we have in his word: take once his Spirit from the word, that this word be but a slaying Letter, and not a quickening Spirit;
c-acp p-acp d n1 r-crq pns12 vhb p-acp po31 n1: vvb a-acp po31 n1 p-acp dt n1, cst d n1 vbi p-acp dt vvg n1, cc xx dt j-vvg n1;
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the mirrour of the word is but a dim mirrour, and a sealed letter to all men, as Isaiah calleth it: It cannot profite vs.
the mirror of the word is but a dim mirror, and a sealed Letter to all men, as Isaiah calls it: It cannot profit us
dt n1 pp-f dt n1 vbz p-acp dt j n1, cc dt j-vvn n1 p-acp d n2, c-acp np1 vvz pn31: pn31 vmbx vvi pno12
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Therefore there is no way to seeke God truely, but in the mirrour of his owne word and Spirit coniunctly:
Therefore there is no Way to seek God truly, but in the mirror of his own word and Spirit conjunctly:
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that is, by the word piercing the eare, and the Spirit piercing the heart.
that is, by the word piercing the ear, and the Spirit piercing the heart.
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The word to work outwardly, and to pierce the eare, and the Spirit to worke inwardlie an eye in the minde,
The word to work outwardly, and to pierce the ear, and the Spirit to work inwardly an eye in the mind,
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and to open adore in the heart:
and to open adore in the heart:
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Where this coniunct and ioyned working is, it cometh to passe, that the veile of ignorance is taken out of our mindes;
Where this conjunct and joined working is, it comes to pass, that the veil of ignorance is taken out of our minds;
c-crq d j cc vvn vvg vbz, pn31 vvz pc-acp vvi, cst dt n1 pp-f n1 vbz vvn av pp-f po12 n2;
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it cometh to passe, that our hard hearts are mollified; it cometh to passe yt the filthines of our affectiōs are mortified;
it comes to pass, that our hard hearts Are mollified; it comes to pass that the filthiness of our affections Are mortified;
pn31 vvz pc-acp vvi, cst po12 j n2 vbr vvn; pn31 vvz pc-acp vvi pn31 dt n1 pp-f po12 n2 vbr vvn;
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it cometh to passe, that our soules are renewed;
it comes to pass, that our Souls Are renewed;
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our conscience getteth this boldnesse, that with ioy we dare open these mouthes of ours which otherwise we durst neuer open,
our conscience gets this boldness, that with joy we Dare open these mouths of ours which otherwise we durst never open,
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and call the Father of Iesus Christ, Our Father. This heauenly reuelation we haue by the working of the worde and Spirit coniunctly;
and call the Father of Iesus christ, Our Father. This heavenly Revelation we have by the working of the word and Spirit conjunctly;
cc vvb dt n1 pp-f np1 np1, po12 n1. d j n1 pns12 vhb p-acp dt n-vvg pp-f dt n1 cc n1 av-j;
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and still the more we get of the Spirit, the more clearely we see him, and the better know we our God.
and still the more we get of the Spirit, the more clearly we see him, and the better know we our God.
cc av dt av-dc pns12 vvb pp-f dt n1, dt av-dc av-j pns12 vvb pno31, cc dt jc vvb pns12 po12 n1.
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Then let vs come to the matter:
Then let us come to the matter:
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by this heauenly reuelation of God by his word and by his Spirit, it cometh to passe that God is well knowne in Iudah; that is, in his Church.
by this heavenly Revelation of God by his word and by his Spirit, it comes to pass that God is well known in Iudah; that is, in his Church.
p-acp d j n1 pp-f np1 p-acp po31 n1 cc p-acp po31 n1, pn31 vvz pc-acp vvi cst np1 vbz av vvn p-acp np1; d vbz, p-acp po31 n1.
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And of this good knowledge, which is no other thing but faith, againe it cometh to passe, that his name is great in Israel;
And of this good knowledge, which is no other thing but faith, again it comes to pass, that his name is great in Israel;
cc pp-f d j n1, r-crq vbz dx j-jn n1 p-acp n1, av pn31 vvz pc-acp vvi, cst po31 n1 vbz j p-acp np1;
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that is, yt his name is greatly praised, highly extolled, and his remembrance is euer continually in memory in Israel.
that is, that his name is greatly praised, highly extolled, and his remembrance is ever continually in memory in Israel.
d vbz, pn31 png31 n1 vbz av-j vvn, av-j vvn, cc po31 n1 vbz av av-j p-acp n1 p-acp np1.
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By the name of God here, God himselfe is vnderstood: By the name of God Here, God himself is understood:
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for in so many good effects as God vttereth himself toward his Church, as many names he giueth to himselfe, whereby he may be praised of her.
for in so many good effects as God uttereth himself towards his Church, as many names he gives to himself, whereby he may be praised of her.
c-acp p-acp av d j n2 p-acp np1 vvz px31 p-acp po31 n1, c-acp d n2 pns31 vvz p-acp px31, c-crq pns31 vmb vbi vvn pp-f pno31.
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As for example when, he promiseth vnto his Church freely grace and mercy, his Church giueth him a name, and calleth him mercifull.
As for Exampl when, he promises unto his Church freely grace and mercy, his Church gives him a name, and calls him merciful.
p-acp p-acp n1 c-crq, pns31 vvz p-acp po31 n1 av-j n1 cc n1, po31 n1 vvz pno31 dt n1, cc vvz pno31 j.
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When he keepeth his promises, and vttereth himselfe a faithfull God to his Church, his Church giueth him a name,
When he Keepeth his promises, and uttereth himself a faithful God to his Church, his Church gives him a name,
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and calleth him a true God.
and calls him a true God.
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When he deliuereth his Church out of danger, and sheweth himselfe a mighty God, & terrible against his enemies, the Church giueth him a name,
When he Delivereth his Church out of danger, and shows himself a mighty God, & terrible against his enemies, the Church gives him a name,
c-crq pns31 vvz po31 n1 av pp-f n1, cc vvz px31 dt j np1, cc j p-acp po31 n2, dt n1 vvz pno31 dt n1,
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and calleth him a potent God, and so foorth in the rest of his effects: So that by the name of God, is vnderstood here God himselfe;
and calls him a potent God, and so forth in the rest of his effects: So that by the name of God, is understood Here God himself;
cc vvz pno31 dt j np1, cc av av p-acp dt n1 pp-f po31 n2: av cst p-acp dt n1 pp-f np1, vbz vvn av np1 px31;
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as God maketh himselfe to be known in his wonderful works and effects.
as God makes himself to be known in his wondered works and effects.
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Then to take vp the doctrine of this first benefit, we see, this heauenly & familiar reuelation of God only,
Then to take up the Doctrine of this First benefit, we see, this heavenly & familiar Revelation of God only,
av pc-acp vvi a-acp dt n1 pp-f d ord n1, pns12 vvb, d j cc j-jn n1 pp-f np1 av-j,
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and no other thing, maketh this God well knowne in Israel.
and no other thing, makes this God well known in Israel.
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Of this heauenly and familiar reuelation springeth true knowledg, which is no other thing but our iustifying faith;
Of this heavenly and familiar Revelation springs true knowledge, which is no other thing but our justifying faith;
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and of this iustifying faith & benefite of knowledge, springeth a continuall praysing and louing of God:
and of this justifying faith & benefit of knowledge, springs a continual praising and loving of God:
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for these two further others mutually: the true knowledge of God, and the true praysing of God.
for these two further Others mutually: the true knowledge of God, and the true praising of God.
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God is well knowne in Iudah: Therefore his name is greatly praised there.God is well known in Iudah: Therefore his name is greatly praised there.
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So that it is not possible but that man who knoweth God rightlie, must praise him truely.
So that it is not possible but that man who Knoweth God rightly, must praise him truly.
av cst pn31 vbz xx j p-acp d n1 r-crq vvz np1 av-jn, vmb vvi pno31 av-j.
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God is not like our countrymen: For many of our men, where they are best knowne, they are worst loued.
God is not like our countrymen: For many of our men, where they Are best known, they Are worst loved.
np1 vbz xx av-j po12 n2: c-acp d pp-f po12 n2, c-crq pns32 vbr js vvn, pns32 vbr js vvn.
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It is farre otherwise with God, for where he is best knowne, he is best loued.
It is Far otherwise with God, for where he is best known, he is best loved.
pn31 vbz av-j av p-acp np1, c-acp c-crq pns31 vbz av-js vvn, pns31 vbz av-js vvn.
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And this loue can neuer be idle, but must burst forth in praises and thanksegiuing of him whom it loueth:
And this love can never be idle, but must burst forth in praises and thanksegiuing of him whom it loves:
cc d n1 vmb av-x vbi j, cc-acp vmb vvi av p-acp n2 cc n-vvg pp-f pno31 ro-crq pn31 vvz:
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For these two follow others mutually: the true knowledge of God, and the true praysing of God.
For these two follow Others mutually: the true knowledge of God, and the true praising of God.
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Now let vs see, and let vs turne ouer this argument vpon our selues, and see if the consequence be true in vs. This countrey no waies praiseth God, nor magnifieth his name:
Now let us see, and let us turn over this argument upon our selves, and see if the consequence be true in us This country no ways Praiseth God, nor magnifieth his name:
av vvb pno12 vvi, cc vvb pno12 vvi p-acp d n1 p-acp po12 n2, cc vvb cs dt n1 vbb j p-acp pno12 d n1 dx n2 vvz np1, ccx vvz po31 n1:
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and therefore it followeth, he was neuer well knowne here, his name is not great in Scotland.
and Therefore it follows, he was never well known Here, his name is not great in Scotland.
cc av pn31 vvz, pns31 vbds av-x av vvn av, po31 n1 vbz xx j p-acp np1.
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Therefore it is a sure token, yt his goodnes was neuer well felt in Scotland.
Therefore it is a sure token, that his Goodness was never well felt in Scotland.
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Surely, if a multitude of benefites might haue moued vs to haue altered our taste, we might long since haue tasted the sweetnesse.
Surely, if a multitude of benefits might have moved us to have altered our taste, we might long since have tasted the sweetness.
np1, cs dt n1 pp-f n2 vmd vhi vvn pno12 pc-acp vhi vvn po12 n1, pns12 vmd av-j a-acp vhb vvn dt n1.
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If a multitude of miracles and many wonders might haue made him to haue bene knowne among vs:
If a multitude of Miracles and many wonders might have made him to have be known among us:
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there are more shewed to vs, and more wonderfull then euer was shewed to Pharaoh. But God knoweth what we haue profited, both in our knowledge, and in our feeling.
there Are more showed to us, and more wonderful then ever was showed to Pharaoh. But God Knoweth what we have profited, both in our knowledge, and in our feeling.
a-acp vbr dc vvn p-acp pno12, cc av-dc j cs av vbds vvn p-acp np1. p-acp np1 vvz r-crq pns12 vhb vvn, av-d p-acp po12 n1, cc p-acp po12 n1.
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For, as to our knowledge in our hearts, whatsoeuer we professe in our mouthes, (for all that is come and gone,) we are for the most part asking with Pharaoh, Who is the great Iehouah, that we should obey him? And on the other part, we doubt as much of his Son the Sauiour of the world;
For, as to our knowledge in our hearts, whatsoever we profess in our mouths, (for all that is come and gone,) we Are for the most part asking with Pharaoh, Who is the great Jehovah, that we should obey him? And on the other part, we doubt as much of his Son the Saviour of the world;
p-acp, c-acp p-acp po12 n1 p-acp po12 n2, r-crq pns12 vvb p-acp po12 n2, (c-acp d cst vbz vvn cc vvn,) pns12 vbr p-acp dt av-ds n1 vvg p-acp np1, r-crq vbz dt j np1, cst pns12 vmd vvi pno31? cc p-acp dt j-jn n1, pns12 vvb p-acp d pp-f po31 n1 dt n1 pp-f dt n1;
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so that we are still asking with the blindeman, Iohn. 9. Who is the Lord, that we should beleeue in him? I say,
so that we Are still asking with the blindeman, John. 9. Who is the Lord, that we should believe in him? I say,
av cst pns12 vbr av vvg p-acp dt n1, np1. crd r-crq vbz dt n1, cst pns12 vmd vvi p-acp pno31? pns11 vvb,
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if marueilous or wonderous workes might haue moued vs to know & praise him, he hath shewed a worke lately, which euen the more we heare of it, it is the more marueilous.
if marvelous or wondrous works might have moved us to know & praise him, he hath showed a work lately, which even the more we hear of it, it is the more marvelous.
cs j cc j n2 vmd vhi vvn pno12 pc-acp vvi cc vvi pno31, pns31 vhz vvn dt n1 av-j, r-crq av-j dt av-dc pns12 vvb pp-f pn31, pn31 vbz dt av-dc j.
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And yet I am assured, a great part of the circumstances that should aggrauate this matter, are not as yet come to our knowledge.
And yet I am assured, a great part of the Circumstances that should aggravate this matter, Are not as yet come to our knowledge.
cc av pns11 vbm vvn, dt j n1 pp-f dt n2 cst vmd vvi d n1, vbr xx p-acp av vvn p-acp po12 n1.
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We are assembled this day for that end, and to praise him for this benefite, that his name may be great in Edinborough.
We Are assembled this day for that end, and to praise him for this benefit, that his name may be great in Edinburgh.
pns12 vbr vvn d n1 p-acp d n1, cc pc-acp vvi pno31 p-acp d n1, cst po31 n1 vmb vbi j p-acp np1.
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The Lord grant that euery one of you, in some measure, may burst forth in thansgiuing:
The Lord grant that every one of you, in Some measure, may burst forth in thanksgiving:
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that ye may answer to our expectation, as God hath giuen you grace.
that you may answer to our expectation, as God hath given you grace.
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And on the other side, accursed be he, as he is accursed from the heauen, that presenteth himselfe here to scorne God, that cometh here,
And on the other side, accursed be he, as he is accursed from the heaven, that presents himself Here to scorn God, that comes Here,
cc p-acp dt j-jn n1, j-vvn vbb pns31, c-acp pns31 vbz vvn p-acp dt n1, cst vvz px31 av p-acp n1 np1, cst vvz av,
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and bringeth not his heart and minde ready prepared in some measure to praise him.
and brings not his heart and mind ready prepared in Some measure to praise him.
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I stand not here vpon the degrees of preparation, howsoeuer it be, so it be true:
I stand not Here upon the Degrees of preparation, howsoever it be, so it be true:
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otherwise here I pronounce him accursed from the heauen, that cometh not here to praise God in some measure.
otherwise Here I pronounce him accursed from the heaven, that comes not Here to praise God in Some measure.
av av pns11 vvb pno31 vvn p-acp dt n1, cst vvz xx av pc-acp vvi np1 p-acp d n1.
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Since these corporall Sacrifices ceassed in the which God was honoured, there is no spirituall Sacrifice more acceptable to him then the Sacrifice of thanksgiuing: For as to this Sacrifice;
Since these corporal Sacrifices ceased in the which God was honoured, there is no spiritual Sacrifice more acceptable to him then the Sacrifice of thanksgiving: For as to this Sacrifice;
p-acp d j n2 vvd p-acp dt r-crq np1 vbds vvn, pc-acp vbz dx j n1 av-dc j p-acp pno31 av dt n1 pp-f n1: c-acp c-acp p-acp d n1;
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it sanctifieth not onely our owne persons, but the whole creatures appointed to the vse of our persons: it Sanctifieth not only our own Persons, but the Whole creatures appointed to the use of our Persons:
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For that which is true in meate and drinke, is true in all the rest of the creatures of God;
For that which is true in meat and drink, is true in all the rest of the creatures of God;
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ye see by your experience dayly, that your meate and drinke is made wholesome to your nourishment by thanksgiuing to God after dinner and supper,
you see by your experience daily, that your meat and drink is made wholesome to your nourishment by thanksgiving to God After dinner and supper,
pn22 vvb p-acp po22 n1 av-j, cst po22 n1 cc n1 vbz vvn j p-acp po22 n1 p-acp n1 p-acp np1 p-acp n1 cc n1,
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and so oft as ye refresh your bodies.
and so oft as you refresh your bodies.
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This that is true in these creatures is true in all the rest of the benefits of God: So this proposition abideth firme:
This that is true in these creatures is true in all the rest of the benefits of God: So this proposition Abideth firm:
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Thankfulnesse to God sanctifieth the whole benefits of God. It is not possible but a good conscience must praise God in some measure.
Thankfulness to God Sanctifieth the Whole benefits of God. It is not possible but a good conscience must praise God in Some measure.
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A good conscience cannot cast off the memorie of God and his benefits altogether; but in some measure it must praise him:
A good conscience cannot cast off the memory of God and his benefits altogether; but in Some measure it must praise him:
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Therefore that we may possesse this great worke and benefite of our deliuerie in the mercie and fauour of God,
Therefore that we may possess this great work and benefit of our delivery in the mercy and favour of God,
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and with his blessing in a good conscience, let vs in some measure giue him praise therefore.
and with his blessing in a good conscience, let us in Some measure give him praise Therefore.
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Surely the longer ye looke in this benefit, and the more ye weigh it, ye will find it the more worthie of praise.
Surely the longer you look in this benefit, and the more you weigh it, you will find it the more worthy of praise.
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I am sorie in my heart that our disposition is so euill, that we cannot praise him as we would;
I am sorry in my heart that our disposition is so evil, that we cannot praise him as we would;
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yet howsoeuer it be that we can do it as we would, let vs do it as we may according to that measure of grace that is granted to euerie one of vs. And for this default that is in vs, let euery one of vs desire pardon, following me after this manner:
yet howsoever it be that we can do it as we would, let us do it as we may according to that measure of grace that is granted to every one of us And for this default that is in us, let every one of us desire pardon, following me After this manner:
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Lord be mercifull to our vnprepared hearts, Lord behold vs in the righteous merits of thy Sonne;
Lord be merciful to our unprepared hearts, Lord behold us in the righteous merits of thy Son;
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and suffer not this euill disposition of ours to be a hinderance to the second deliuerie,
and suffer not this evil disposition of ours to be a hindrance to the second delivery,
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if peraduenture that Balaak with his Priest Balaam make the second assault:
if Peradventure that Balaak with his Priest balaam make the second assault:
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But Lord in thy mercies sanctifie our hearts more and more to all thy holy vses, that thy mercifull protection may couer vs;
But Lord in thy Mercies sanctify our hearts more and more to all thy holy uses, that thy merciful protection may cover us;
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and being inuironed therewith, we shall not be found naked, let the furie and rage of the enemie assaile when he pleaseth.
and being environed therewith, we shall not be found naked, let the fury and rage of the enemy assail when he Pleases.
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Let vs I say after this manner be thankfull to God.
Let us I say After this manner be thankful to God.
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And surely, the thankfull memory of this benefit shall be the readie way to purchase the second deliuerie, in case (as I haue said) the enemies of God, being possessed with that restlesse spirit of the Diuell, make the second assault.
And surely, the thankful memory of this benefit shall be the ready Way to purchase the second delivery, in case (as I have said) the enemies of God, being possessed with that restless Spirit of the devil, make the second assault.
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Thus farre concerning the first benefit.
Thus Far Concerning the First benefit.
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The second benefit whereby he sheweth himselfe gracious to his people, followeth in the second verse:
The second benefit whereby he shows himself gracious to his people, follows in the second verse:
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to wit, He made his residence with them, he dwelt at Shalem, as his Tabernacle placed in Sion doth testifie.
to wit, He made his residence with them, he dwelled At Shalem, as his Tabernacle placed in Sion does testify.
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He dwelt at Ierusalem which at that time was called Shalem, where his Tabernacle was placed.
He dwelled At Ierusalem which At that time was called Shalem, where his Tabernacle was placed.
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This dwelling of God with his Church is the second benefit wherein he sheweth himselfe gracious to her.
This Dwelling of God with his Church is the second benefit wherein he shows himself gracious to her.
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For suppose it be true that the maiestie of our God replenisheth heauen and earth,
For suppose it be true that the majesty of our God replenisheth heaven and earth,
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and is euery where, yet it is as true that this God of ours dwelleth not euery where,
and is every where, yet it is as true that this God of ours dwells not every where,
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for he dwelleth onely in his Church and among his faithfull.
for he dwells only in his Church and among his faithful.
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For the Lord is farre off continually from the hearts of the wicked (as the Apostle saith.) Therefore the Lord had made as yet his residence and dwelling to be in Sion:
For the Lord is Far off continually from the hearts of the wicked (as the Apostle Says.) Therefore the Lord had made as yet his residence and Dwelling to be in Sion:
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He dwelt in the hearts and consciences of his owne people of old, he gaue them ensignes of his visible presence,
He dwelled in the hearts and Consciences of his own people of old, he gave them ensigns of his visible presence,
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as was the Tabernacle, the Arke, as types and ceremonies which were seates of his oracles;
as was the Tabernacle, the Ark, as types and ceremonies which were seats of his oracles;
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and gaue many miracles and wonders for the confirming of his presence. Now it hath pleased the Lord to translate his Tabernacle from the Iewes to vs,
and gave many Miracles and wonders for the confirming of his presence. Now it hath pleased the Lord to translate his Tabernacle from the Iewes to us,
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and to set downe the ensignes of his presence among vs; such as the preaching of his word, as ye heare it this day;
and to Set down the ensigns of his presence among us; such as the preaching of his word, as you hear it this day;
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the ministring of his Sacraments, as ye see this day; and the exercise of discipline, as we haue at this time.
the ministering of his Sacraments, as you see this day; and the exercise of discipline, as we have At this time.
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These are the visible ensignes of his presence whereby your senses are informed that ye inuisible God dwelleth here, he maketh his residence properly in the hearts of faithfull men and women:
These Are the visible ensigns of his presence whereby your Senses Are informed that you invisible God dwells Here, he makes his residence properly in the hearts of faithful men and women:
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And the Lord dwelleth in his Saints two manner of waies: to wit, by faith, and by his holy Spirit.
And the Lord dwells in his Saints two manner of ways: to wit, by faith, and by his holy Spirit.
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It is by the benefit of faith & the Spirit of God, that we become the Church of God, Temples of his holy Spirit, Citizens with the Saints, and domesticks of heauen.
It is by the benefit of faith & the Spirit of God, that we become the Church of God, Temples of his holy Spirit, Citizens with the Saints, and domestics of heaven.
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For by this faith our hearts (as Peter speaketh, Act. 15.) are purified, whereby Christ Iesus may haue residence in them, and as Ephes. 3.17.
For by this faith our hearts (as Peter speaks, Act. 15.) Are purified, whereby christ Iesus may have residence in them, and as Ephesians 3.17.
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whereby Christ may dwell in vs. By the same faith againe we are builded on the doctrine of the Prophets and Apostles, that we may be an habitation to God by his holy Spirit,
whereby christ may dwell in us By the same faith again we Are built on the Doctrine of the prophets and Apostles, that we may be an habitation to God by his holy Spirit,
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as in the last verse, Ephes. 2. Then I say, if the Lord dwelleth in his Saints by these two manner of waies, by faith and by his holy Spirit.
as in the last verse, Ephesians 2. Then I say, if the Lord dwells in his Saints by these two manner of ways, by faith and by his holy Spirit.
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he dwelleth not substantially in his Saints, but he dwelleth so onely in his owne Sonne:
he dwells not substantially in his Saints, but he dwells so only in his own Son:
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For the fulnesse of the Godhead dwelleth in him corporally.
For the fullness of the Godhead dwells in him corporally.
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By faith and his holy Spirit therefore he maketh his residence with you, by the ministerie of his word and Sacraments he testifieth his presence here.
By faith and his holy Spirit Therefore he makes his residence with you, by the Ministry of his word and Sacraments he Testifieth his presence Here.
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And surely moe and greater promises Ierusalem had neuer then this Church of ours hath; moe notable testimonies of his presence and mightie deliuerances Iudah had neuer then we haue. And surely more and greater promises Ierusalem had never then this Church of ours hath; more notable testimonies of his presence and mighty Deliverances Iudah had never then we have.
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And God dwelt neuer in no nation of the earth (at least since the Gospell began) so long in such sinceritie and puritie, without error or heresie as he hath done with vs. So that if there be any nation vnder the Sunne bound to praise God, we are chiefly bound,
And God dwelled never in no Nation of the earth (At least since the Gospel began) so long in such sincerity and purity, without error or heresy as he hath done with us So that if there be any Nation under the Sun bound to praise God, we Are chiefly bound,
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and of all nations we must be most vngrate if his name be not great among vs. But when I looke to the horrible ingratitude answering to this obligation, I cannot promise a continuance of this light and presence.
and of all Nations we must be most ungrate if his name be not great among us But when I look to the horrible ingratitude answering to this obligation, I cannot promise a Continuance of this Light and presence.
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For will ye looke vnto our answering in our liues: the great men in this countrey are become companions to the eues and Pirates, oppressors,
For will you look unto our answering in our lives: the great men in this country Are become Sodales to the eues and Pirates, Oppressors's,
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and manifest blasphemers of God and man.
and manifest blasphemers of God and man.
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Ye see murther, oppression and bloodshed is the onely thing that they shoote and marke at.
You see murder, oppression and bloodshed is the only thing that they shoot and mark At.
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As to the simple sort of people, the prophane multitude, they are altogether godlesse, there is not such a thing in them as a naturall light whereby they may see God in his works, much lesse the supernaturall.
As to the simple sort of people, the profane multitude, they Are altogether godless, there is not such a thing in them as a natural Light whereby they may see God in his works, much less the supernatural.
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As to the greatest part of our Priests, our Ministers, their mouthes haue lost the truth,
As to the greatest part of our Priests, our Ministers, their mouths have lost the truth,
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and their persons haue lost their reuerence; the Lord hath made them contemptible in the eyes of men:
and their Persons have lost their Reverence; the Lord hath made them contemptible in the eyes of men:
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And by reason they haue forgot to giue him his due reuerence, he hath taken their reuerence out of the hearts of men.
And by reason they have forgotten to give him his due Reverence, he hath taken their Reverence out of the hearts of men.
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Well, the Lord will not wearie and trouble himselfe perpetually, as he hath done these many yeares past, in offering pearles to filthie swine, to curres and to dogs.
Well, the Lord will not weary and trouble himself perpetually, as he hath done these many Years past, in offering Pearls to filthy Swine, to curs and to Dogs.
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It is not possible that he should wearie himselfe still;
It is not possible that he should weary himself still;
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but at the last seeing there is no estate of life that testifieth any true loue to his truth,
but At the last seeing there is no estate of life that Testifieth any true love to his truth,
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therefore it is as ye see, the most part of this countrey is giuen ouer alreadie to a strange delusion,
Therefore it is as you see, the most part of this country is given over already to a strange delusion,
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because they would not receiue his Sonne when he was offered: therefore the Lord hath giuen them ouer to a strange delusion.
Because they would not receive his Son when he was offered: Therefore the Lord hath given them over to a strange delusion.
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And to what I pray you? Euen to prefer the leauen of the Pharisies and dregs of Papistrie, to the wholsome and blessed word of truth.
And to what I pray you? Eve to prefer the leaven of the Pharisees and dregs of Papistry, to the wholesome and blessed word of truth.
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And shal this be the end of these plagues? No, but in respect of the contempt of the truth, their bodies shall be plagued also in the sight of you all, whosoeuer they be that haue made foule defection from that blessed truth.
And shall this be the end of these plagues? No, but in respect of the contempt of the truth, their bodies shall be plagued also in the sighed of you all, whosoever they be that have made foul defection from that blessed truth.
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And vpon this we haue also a petition in the second place, to craue of God as in the first place;
And upon this we have also a petition in the second place, to crave of God as in the First place;
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to craue that the Lord of his great mercie in time would preuent this vtter extermination, which this great confusion both in Church and policie so terribly threatneth and portendeth. to crave that the Lord of his great mercy in time would prevent this utter extermination, which this great confusion both in Church and policy so terribly threatens and portendeth.
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For it is not possible that things can euer stand still in this estate, but of necessitie either the Magistrate and in speciall the supreame Magistrate must put to his hand,
For it is not possible that things can ever stand still in this estate, but of necessity either the Magistrate and in special the supreme Magistrate must put to his hand,
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and make an end of this confusion, or else this confusion shall make an end of him.
and make an end of this confusion, or Else this confusion shall make an end of him.
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Therefore yet I say, ioyne your prayers with me, that the Lord would preuent this extermining & confusion threatned,
Therefore yet I say, join your Prayers with me, that the Lord would prevent this extermining & confusion threatened,
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and giue him grace and an inclining will to make his soule free of the iniquities of his Nobles.
and give him grace and an inclining will to make his soul free of the iniquities of his Nobles.
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Thus farre concerning the second benefit. Now in the second part of this Psalme which beginneth at the third verse:
Thus Far Concerning the second benefit. Now in the second part of this Psalm which begins At the third verse:
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he praiseth God for a singular deliuerance which he had granted to his Church, for a deliuerance in the which he shewed himselfe more then wonderfull:
he Praiseth God for a singular deliverance which he had granted to his Church, for a deliverance in the which he showed himself more then wonderful:
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a deliuerance accomplished by his owne power and force, without the helpe or aide of any creature;
a deliverance accomplished by his own power and force, without the help or aid of any creature;
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a deliuerance in the which he shewed himselfe a mightie preseruer of his owne, and a terrible Iudge to the enemie.
a deliverance in the which he showed himself a mighty preserver of his own, and a terrible Judge to the enemy.
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What deliuerance it was in particular he expresseth not:
What deliverance it was in particular he Expresses not:
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I agree well to thinke it the same deliuerance which was purchased against Senacherib. I will not insist in the particular,
I agree well to think it the same deliverance which was purchased against Sennacherib. I will not insist in the particular,
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but if ye take it to be so, ye shall take it well. He keepeth this order in setting downe this wonderfull deliuerance.
but if you take it to be so, you shall take it well. He Keepeth this order in setting down this wonderful deliverance.
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First in the third verse, he setteth downe the ouerthrow generally together with the circumstance of place, where this ouerthrow was done.
First in the third verse, he sets down the overthrow generally together with the circumstance of place, where this overthrow was done.
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In the 4. verse he amplifieth this deed, and by way of comparison he enlargeth it.
In the 4. verse he amplifieth this deed, and by Way of comparison he enlarges it.
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And that it may be the more pithie, he turneth his speech to God.
And that it may be the more pithy, he turns his speech to God.
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In the 5. and 6. verses he setteth downe the manner of the victorie more particularly,
In the 5. and 6. Verses he sets down the manner of the victory more particularly,
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and he letteth vs see in the same verses how easily God did it:
and he lets us see in the same Verses how Easily God did it:
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And in the 7. verse he is rauished in admiration of the worke, and he bursteth footh into that graue sentence:
And in the 7. verse he is ravished in admiration of the work, and he bursteth footh into that graven sentence:
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Thou, euen thou art terrible, &c. To come backe then to the third verse: in it there are two things.Thou, even thou art terrible, etc. To come back then to the third verse: in it there Are two things.
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First he setteth downe the ouerthrow generally, and he noteth the place next where the ouerthrow was done.
First he sets down the overthrow generally, and he notes the place next where the overthrow was done.
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As to this ouerthrow he saith, He brake their bowes and their arrowes, their shields and their battell.
As to this overthrow he Says, He brake their bows and their arrows, their shields and their battle.
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As if he would say in one word, he vtterly ouerthrew the enemies & put them to flight, he made them to leaue all their armour behinde them that came to inuade his dwelling place:
As if he would say in one word, he utterly overthrew the enemies & put them to flight, he made them to leave all their armour behind them that Come to invade his Dwelling place:
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For the breaking of the armor had serued to little purpose, except he had broken the men also that managed the armor.
For the breaking of the armour had served to little purpose, except he had broken the men also that managed the armour.
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And therefore by that accustomed figure he vnderstandeth by the breaking of the armor, the breaking of all them that did beare the armour.
And Therefore by that accustomed figure he understandeth by the breaking of the armour, the breaking of all them that did bear the armour.
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As to the place where this ouerthrow was done, he noteth it in the first word by an aduerbe of place, pointing it out,
As to the place where this overthrow was done, he notes it in the First word by an adverb of place, pointing it out,
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as it were by his finger.
as it were by his finger.
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Where was it done? It was done where God dwelt, where he made his residence at Salem, which is Ierusalem;
Where was it done? It was done where God dwelled, where he made his residence At Salem, which is Ierusalem;
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he testified to his owne people, and bare Senacherib witnesse that he dwelt there.
he testified to his own people, and bore Sennacherib witness that he dwelled there.
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There is no man that will suffer himselfe to be cast out of his dwelling place willingly:
There is no man that will suffer himself to be cast out of his Dwelling place willingly:
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These men, to wit, the King of Ashur and his complices, came to cast out God out of his dwelling place;
These men, to wit, the King of Ashur and his accomplices, Come to cast out God out of his Dwelling place;
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but he stoode to the defence of his owne house, & shewed them that he would not remooue for their pleasure.
but he stood to the defence of his own house, & showed them that he would not remove for their pleasure.
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For the Church then, and the Church now, haue found in experience, that there is no externall force in the world able to dislodge God against his will,
For the Church then, and the Church now, have found in experience, that there is no external force in the world able to dislodge God against his will,
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nor make him to change his dwelling place, if we dislodge him not our selues; if they had not cast him out by their actions, he had neuer bene dislodged.
nor make him to change his Dwelling place, if we dislodge him not our selves; if they had not cast him out by their actions, he had never be dislodged.
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So long as the Iewes left him a cleane footstep to remaine in, so long he dwelt and lodged with them:
So long as the Iewes left him a clean footstep to remain in, so long he dwelled and lodged with them:
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But from time all was defiled, therefore (as ye haue heard sometimes from this place,
But from time all was defiled, Therefore (as you have herd sometime from this place,
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and may reade in that 9.10. and 11. of Ezechiel) at last he is compelled to take his leaue.
and may read in that 9.10. and 11. of Ezechiel) At last he is compelled to take his leave.
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How loath he was to depart, his manie good-nights, his manie rests which are there set downe do clearely testifie.
How loath he was to depart, his many good-nights, his many rests which Are there Set down doe clearly testify.
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I thinke, betweene the Cherubims and the mount of Oliues he made foure rests, as ye haue in that prophecie of Ezechiel, and all to testifie how loath he was to depart,
I think, between the Cherubims and the mount of Olive he made foure rests, as you have in that prophecy of Ezechiel, and all to testify how loath he was to depart,
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and how ready he was to abide, if they had turned vnto him: But they turned not vnto him, and therefore he departed. Thus farre concerning the text.
and how ready he was to abide, if they had turned unto him: But they turned not unto him, and Therefore he departed. Thus Far Concerning the text.
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Now if we shall compare deliuerie with deliuerie, and compare like with like:
Now if we shall compare delivery with delivery, and compare like with like:
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it is commonly questioned alreadie, and will be questioned till the end of the world, where was yonder great ouerthrow giuen,
it is commonly questioned already, and will be questioned till the end of the world, where was yonder great overthrow given,
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and in what place was yonder nauy destroyed? It will be answered againe; and I am assured it is answered alreadie;
and in what place was yonder navy destroyed? It will be answered again; and I am assured it is answered already;
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this nauy was destroyed about the coasts of the Lords owne dwelling place, where he made his residence.
this navy was destroyed about the coasts of the lords own Dwelling place, where he made his residence.
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They came to inuade his own Isle, & to cast him out of his possession.
They Come to invade his own Isle, & to cast him out of his possession.
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And what did he? He shewed them to their owne cost, that he would not remooue neither for the Pope nor Spaniards pleasure.
And what did he? He showed them to their own cost, that he would not remove neither for the Pope nor Spanish pleasure.
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And surely, if we haue not the fault our selues, he will neuer remooue.
And surely, if we have not the fault our selves, he will never remove.
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What glory, what preheminence, what comfort, what dignitie we haue by the presence of God, I thinke it was neuer well knowne of vs:
What glory, what pre-eminence, what Comfort, what dignity we have by the presence of God, I think it was never well known of us:
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And if there were no more but this singular comfort which as yet appeareth neuer to haue entred into your hearts, I thinke the very commoditie, besides the glory which we haue of the presence of God, should mooue vs much.
And if there were no more but this singular Comfort which as yet appears never to have entered into your hearts, I think the very commodity, beside the glory which we have of the presence of God, should move us much.
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And yet notwithstanding all this glorie and dignity that we haue by him, we will not suffer him to remaine among vs. That thing which no externall force was able to bring about, we by our filthie and wicked lines are like to bring to passe.
And yet notwithstanding all this glory and dignity that we have by him, we will not suffer him to remain among us That thing which no external force was able to bring about, we by our filthy and wicked lines Are like to bring to pass.
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Looke all the corners of the countrey, is there a cleane place wherin he may make his residence and his rest, without the cries and lamentable voyces of terrible murther, oppression and blood;
Look all the corners of the country, is there a clean place wherein he may make his residence and his rest, without the cries and lamentable voices of terrible murder, oppression and blood;
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where shall he make his residence, where he shall not be dislodged by blasphemie? Alas, this is ouer rife among men, whom we would otherwise account good men.
where shall he make his residence, where he shall not be dislodged by blasphemy? Alas, this is over rife among men, whom we would otherwise account good men.
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It is not possible for him to make his residence amongst a people that is altogether vncleane, he must haue a cleane chamber to rest in at the least;
It is not possible for him to make his residence among a people that is altogether unclean, he must have a clean chamber to rest in At the least;
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if that our hearts be altogether vncleane, he can haue no abode here.
if that our hearts be altogether unclean, he can have no Abided Here.
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O then, what is the remedie of this? and how shall this matter be helped? for if he depart we lose all.
Oh then, what is the remedy of this? and how shall this matter be helped? for if he depart we loose all.
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There is no other remedie but to prepare a lodging for his remaining. And how shall this be? I will tell you.
There is no other remedy but to prepare a lodging for his remaining. And how shall this be? I will tell you.
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Looke how much more excellent our God and his blessed Spirit is then any Monarch or Prince in the earth, let vs be so much the more carefull that our hearts and consciences may be cleane and holy for his remaining.
Look how much more excellent our God and his blessed Spirit is then any Monarch or Prince in the earth, let us be so much the more careful that our hearts and Consciences may be clean and holy for his remaining.
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Let not our hearts be a closet and a dunghill of all corruption. It is not possible for him to dwell there.
Let not our hearts be a closet and a dunghill of all corruption. It is not possible for him to dwell there.
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For the blessed Spirit of God cannot rest but in a cleane place. Then I say, looke what reuerence thou bearest to earthly men:
For the blessed Spirit of God cannot rest but in a clean place. Then I say, look what Reverence thou bearest to earthly men:
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for is it possible that the face and countenance of a Prince should strike thee with such feare, that the reuerence thou bearest to him will make thee not onely to compose thy gesture,
for is it possible that the face and countenance of a Prince should strike thee with such Fear, that the Reverence thou bearest to him will make thee not only to compose thy gesture,
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but so to temper thy talke, that thy tongue vtter neither euill nor filthie communication? And hath the reuerence of man, (suppose he be at odds with thee) such force? How much more should the presence of the mighty God by his holy Spirit (not being neare by thee as commonly Princes are,
but so to temper thy talk, that thy tongue utter neither evil nor filthy communication? And hath the Reverence of man, (suppose he be At odds with thee) such force? How much more should the presence of the mighty God by his holy Spirit (not being near by thee as commonly Princes Are,
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but within thy heart and mind) make thee greedie and earnest to take order with thy cogitations and affections, that the wickednes of them dislodge him not? It is not possible that the Spirit of God can dwell where he hath so great molestation;
but within thy heart and mind) make thee greedy and earnest to take order with thy cogitations and affections, that the wickedness of them dislodge him not? It is not possible that the Spirit of God can dwell where he hath so great molestation;
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For when the heart is continually set on mischiefe, what rest can there be for the good Spirit of God?
For when the heart is continually Set on mischief, what rest can there be for the good Spirit of God?
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Therefore take vp thy selfe in time, and desire of God with me, as I am to desire in this last point.
Therefore take up thy self in time, and desire of God with me, as I am to desire in this last point.
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5366
And what is that, that I haue to desire? I haue to desire that God would shew himselfe present continually in our hearts, that the maiestie of his presence may make vs to haue a regard to our cogitations and affections.
And what is that, that I have to desire? I have to desire that God would show himself present continually in our hearts, that the majesty of his presence may make us to have a regard to our cogitations and affections.
cc q-crq vbz d, cst pns11 vhb pc-acp vvi? pns11 vhb pc-acp vvi cst np1 vmd vvi px31 j av-j p-acp po12 n2, cst dt n1 pp-f po31 n1 vmb vvi pno12 pc-acp vhi dt n1 p-acp po12 n2 cc n2.
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I wish that his blessed Spirit would so mortifie our sinfull lusts and affections, that he may rest in our soules quietly without molestation.
I wish that his blessed Spirit would so mortify our sinful Lustiest and affections, that he may rest in our Souls quietly without molestation.
pns11 vvb cst po31 j-vvn n1 vmd av vvi po12 j n2 cc n2, cst pns31 vmb vvi p-acp po12 n2 av-jn p-acp n1.
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5368
Euery one of you all in this third point, desire for the mortifying of your lusts and affections, that he may make his residence in you,
Every one of you all in this third point, desire for the mortifying of your Lustiest and affections, that he may make his residence in you,
d crd pp-f pn22 d p-acp d ord n1, vvb p-acp dt j-vvg pp-f po22 n2 cc n2, cst pns31 vmb vvi po31 n1 p-acp pn22,
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and pray for an eye to see his glorious presence, that the sight thereof may make you to stand in awe.
and pray for an eye to see his glorious presence, that the sighed thereof may make you to stand in awe.
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5370
And this being done, ye shall keepe God with you; otherwise if this be not done, adieu with God.
And this being done, you shall keep God with you; otherwise if this be not done, adieu with God.
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Thus farre concerning our third verse.
Thus Far Concerning our third verse.
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As to the 4. verse ye see, in it he will not leaue this matter yet,
As to the 4. verse you see, in it he will not leave this matter yet,
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but he amplifieth this matter, and setteth out this great worke by way and forme of a comparison.
but he amplifieth this matter, and sets out this great work by Way and Form of a comparison.
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5374
And he addresseth his speech to God, euen as if he saw him before him, and he saith, Thou art more puissant, bright, and glorious, then the mountaines of prey.
And he Addresseth his speech to God, even as if he saw him before him, and he Says, Thou art more puissant, bright, and glorious, then the Mountains of prey.
cc pns31 vvz po31 n1 p-acp np1, av c-acp cs pns31 vvd pno31 p-acp pno31, cc pns31 vvz, pns21 vb2r av-dc j, j, cc j, cs dt n2 pp-f n1.
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As if he would say, thou art more glorious and mighty then the greatest King or Monarch of the earth:
As if he would say, thou art more glorious and mighty then the greatest King or Monarch of the earth:
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thou hast not a match in maiestie, nor a fellow in dignitie, thou hast no match in power nor in glorie.
thou hast not a match in majesty, nor a fellow in dignity, thou hast no match in power nor in glory.
pns21 vh2 xx dt n1 p-acp n1, ccx dt n1 p-acp n1, pns21 vh2 dx n1 p-acp n1 ccx p-acp n1.
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By the mountaines of prey he vnderstandeth here, no question, the highest moutaines. By the Mountains of prey he understandeth Here, no question, the highest moutaines.
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And it is very easie for you to know what is meant by the highest mountaines:
And it is very easy for you to know what is meant by the highest Mountains:
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5379
by them he vnderstandeth the great•st Kings and Kingdomes in the earth. I say, by the mountaines of prey he vnderstandeth the highest mountaines:
by them he understandeth the great•st Kings and Kingdoms in the earth. I say, by the Mountains of prey he understandeth the highest Mountains:
p-acp pno32 pns31 vvz dt js n2 cc n2 p-acp dt n1. pns11 vvb, p-acp dt n2 pp-f n1 pns31 vvz dt js n2:
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5380
And why? By reason the beasts of prey hunted by dogs, or sleight of the hunter, they haue recouse to the highest places for their safegard.
And why? By reason the beasts of prey hunted by Dogs, or sleight of the hunter, they have recouse to the highest places for their safeguard.
cc q-crq? p-acp n1 dt n2 pp-f n1 vvn p-acp n2, cc n1 pp-f dt n1, pns32 vhb vvi p-acp dt js n2 p-acp po32 n1.
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5381
So by reason that the rauenous beasts betake them to these high mountaines and inaccessible places, I thinke here by the mountaines of prey, is vnderstood the highest mountaines.
So by reason that the ravenous beasts betake them to these high Mountains and inaccessible places, I think Here by the Mountains of prey, is understood the highest Mountains.
av p-acp n1 cst dt j n2 vvb pno32 p-acp d j n2 cc j n2, pns11 vvb av p-acp dt n2 pp-f n1, vbz vvn dt js n2.
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5382
Now, what is the sence and meaning of this? There is no King nor kingdome in the earth, that may come neare in power and maiestie to our great King.
Now, what is the sense and meaning of this? There is no King nor Kingdom in the earth, that may come near in power and majesty to our great King.
av, q-crq vbz dt n1 cc n1 pp-f d? pc-acp vbz dx n1 ccx n1 p-acp dt n1, cst vmb vvi av-j p-acp n1 cc n1 p-acp po12 j n1.
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5383
If this be •rue, that no King o• Monarch may come neare in maiesty to our great God Iehoua, this also must be true:
If this be •rue, that no King o• Monarch may come near in majesty to our great God Iehoua, this also must be true:
cs d vbb j, cst dx n1 n1 n1 vmb vvi av-j p-acp n1 p-acp po12 j np1 np1, d av vmb vbi j:
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5384
he that hath God with him hath helpe enough.
he that hath God with him hath help enough.
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5385
This also must be true, if we keepe God on our side, there is no counsell, force, policie,
This also must be true, if we keep God on our side, there is no counsel, force, policy,
np1 av vmb vbi j, cs pns12 vvb np1 p-acp po12 n1, pc-acp vbz dx n1, n1, n1,
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5386
nor indeuour, (suppose all these foure excell in the enemy.) can preuaile against his Church.
nor endeavour, (suppose all these foure excel in the enemy.) can prevail against his Church.
ccx n1, (vvb d d crd vvi p-acp dt n1.) vmb vvi p-acp po31 n1.
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5387
This Balak the King of Moab knew wel, that so long as God stood by his people, his people was inuincible,
This Balak the King of Moab knew well, that so long as God stood by his people, his people was invincible,
d np1 dt n1 pp-f np1 vvd av, cst av av-j c-acp np1 vvd p-acp po31 n1, po31 n1 vbds j,
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5388
and therefore as ye haue there in that history, he taketh consultation with his neighbours the Midianites, and aduiseth with them what should be best.
and Therefore as you have there in that history, he Takes consultation with his neighbours the midianites, and adviseth with them what should be best.
cc av c-acp pn22 vhb a-acp p-acp d n1, pns31 vvz n1 p-acp po31 n2 dt np2, cc vvz p-acp pno32 r-crq vmd vbi js.
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5389
And surely he tooke a right consultation, they concluded, that except God were corrupted, it was not possible to get victory ouer them.
And surely he took a right consultation, they concluded, that except God were corrupted, it was not possible to get victory over them.
cc av-j pns31 vvd dt j-jn n1, pns32 vvd, cst c-acp np1 vbdr vvn, pn31 vbds xx j pc-acp vvi n1 p-acp pno32.
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5390
And the•fore he compasseth to get God to be corrupted.
And the•fore he Compasseth to get God to be corrupted.
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5391
And how? he addresseth him to corrupt Balaam, thinking that way God should lie by also, by reason Balaam was counted to be his Prophet,
And how? he Addresseth him to corrupt balaam, thinking that Way God should lie by also, by reason balaam was counted to be his Prophet,
cc q-crq? pns31 vvz pno31 pc-acp vvi np1, vvg d n1 np1 vmd vvi p-acp av, p-acp n1 np1 vbds vvn pc-acp vbi po31 n1,
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5392
and so come to his purpose.
and so come to his purpose.
cc av vvb p-acp po31 n1.
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5393
Indeed if God had bene corrupted from his people, as Balaam was, he had attained to his purpose;
Indeed if God had be corrupted from his people, as balaam was, he had attained to his purpose;
np1 cs np1 vhd vbn vvn p-acp po31 n1, c-acp np1 vbds, pns31 vhd vvn p-acp po31 n1;
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5394
but seeing God stood by his people, alhough his Prophet disappointed them yet the people were preserued.
but seeing God stood by his people, although his Prophet disappointed them yet the people were preserved.
cc-acp vvg np1 vvd p-acp po31 n1, cs po31 n1 vvd pno32 av dt n1 vbdr vvn.
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5395
Then I say, the lesson is onely this: keepe God well on our side; Then I say, the Lesson is only this: keep God well on our side;
av pns11 vvb, dt n1 vbz av-j d: vvb np1 av p-acp po12 n1;
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5396
for if we keepe God in our hearts and consciences, let the enemy assaile vs when he will, he shall finde euer more with vs then with them.
for if we keep God in our hearts and Consciences, let the enemy assail us when he will, he shall find ever more with us then with them.
c-acp cs pns12 vvb np1 p-acp po12 n2 cc n2, vvb dt n1 vvb pno12 c-crq pns31 vmb, pns31 vmb vvi av dc p-acp pno12 av p-acp pno32.
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5397
God cannot be kept, except there be another kinde of reformation then I see appearing yet.
God cannot be kept, except there be Another kind of Reformation then I see appearing yet.
np1 vmbx vbi vvn, c-acp pc-acp vbi j-jn n1 pp-f n1 cs pns11 vvb vvg av.
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5398
I haue spoken already enough of this. And therfore I go forward. Thus much for the 4. verse.
I have spoken already enough of this. And Therefore I go forward. Thus much for the 4. verse.
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5399
In the 5. and 6. verses he setteth down more particularly, the manner how this victory was obteined by God,
In the 5. and 6. Verses he sets down more particularly, the manner how this victory was obtained by God,
p-acp dt crd cc crd n2 pns31 vvz a-acp av-dc av-j, dt n1 c-crq d n1 vbds vvn p-acp np1,
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after what sort, & how easily he ouercame these great enemies.
After what sort, & how Easily he overcame these great enemies.
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5401
As to the maner of the victory, it standeth in two sorts, according to two kindes of enemies that were in the army.
As to the manner of the victory, it Stands in two sorts, according to two Kinds of enemies that were in the army.
p-acp p-acp dt n1 pp-f dt n1, pn31 vvz p-acp crd n2, vvg p-acp crd n2 pp-f n2 cst vbdr p-acp dt n1.
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5402
There was one sort of great and mighty men, who were Princes and rulers of the army:
There was one sort of great and mighty men, who were Princes and Rulers of the army:
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5403
there was another of inferiour ranke and estate, who were counted the valiant men of courage,
there was Another of inferior rank and estate, who were counted the valiant men of courage,
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5404
and strong men of the army. Against both these sorts, he vseth two sorts of meanes to obteine the victory;
and strong men of the army. Against both these sorts, he uses two sorts of means to obtain the victory;
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5405
And first in the 5. verse, he setteth vpon the men of courage, who were puft vp in the conceit of their owne strength and valiantnesse.
And First in the 5. verse, he sets upon the men of courage, who were puffed up in the conceit of their own strength and valiantness.
cc ord p-acp dt crd n1, pns31 vvz p-acp dt n2 pp-f n1, r-crq vbdr vvn a-acp p-acp dt n1 pp-f po32 d n1 cc n1.
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5406
And what doth he with them? He striketh such a feare in them whereby he spoyleth & pulleth from them both wit and strength, he spoileth them of heart and hand, in such sort, that their wit and strength serueth them to no more vse,
And what does he with them? He striketh such a Fear in them whereby he spoileth & pulls from them both wit and strength, he spoileth them of heart and hand, in such sort, that their wit and strength serveth them to no more use,
cc q-crq vdz pns31 p-acp pno32? pns31 vvz d dt n1 p-acp pno32 c-crq pns31 vvz cc vvz p-acp pno32 d n1 cc n1, pns31 vvz pno32 pp-f n1 cc n1, p-acp d n1, cst po32 n1 cc n1 vvz pno32 p-acp dx dc n1,
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5407
then if they had bene asleepe.
then if they had be asleep.
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5408
Their hands which they boasted of so much the night before, serued them to no better seruice then if they had bene cut off.
Their hands which they boasted of so much the night before, served them to no better service then if they had be Cut off.
po32 n2 r-crq pns32 vvd pp-f av av-d dt n1 a-acp, vvd pno32 p-acp dx jc n1 cs cs pns32 vhd vbn vvn a-acp.
(32) sermon (DIV1)
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5409
These men by flight escaped, they left their armour & all behind them: and they that were swiftest, thought them to haue the greatest vantage.
These men by flight escaped, they left their armour & all behind them: and they that were swiftest, Thought them to have the greatest vantage.
np1 n2 p-acp n1 vvd, pns32 vvd po32 n1 cc d p-acp pno32: cc pns32 cst vbdr js, vvd pno32 pc-acp vhi dt js n1.
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5410
This worke then was wrought by a terrible feare which he strooke into their hearts and consciences.
This work then was wrought by a terrible Fear which he struck into their hearts and Consciences.
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5411
As to the other sort, they fought on horses and chariots, and these were the great men, the princes and rulers of the army:
As to the other sort, they fought on Horses and chariots, and these were the great men, the Princes and Rulers of the army:
c-acp p-acp dt j-jn n1, pns32 vvd p-acp n2 cc n2, cc d vbdr dt j n2, dt n2 cc n2 pp-f dt n1:
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5412
The meanes that he vseth against these, is told in the end of the 6. verse:
The means that he uses against these, is told in the end of the 6. verse:
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5413
He striketh them with a deadly sleepe, with such a sleepe that the rider was as dead as the Chariot. I will not insist;
He striketh them with a deadly sleep, with such a sleep that the rider was as dead as the Chariot. I will not insist;
pns31 vvz pno32 p-acp dt j n1, p-acp d dt n1 cst dt n1 vbds a-acp j c-acp dt n1. pns11 vmb xx vvi;
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5414
the Chariot is here placed for the rider, by the same figure whereof we spake before. Thus farre concerning the manner.
the Chariot is Here placed for the rider, by the same figure whereof we spoke before. Thus Far Concerning the manner.
dt n1 vbz av vvn p-acp dt n1, p-acp dt d n1 c-crq pns12 vvd a-acp. av av-j vvg dt n1.
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5415
As to the other thing, how easily he brought this about, he letteth vs see it in the beginning of the 6. verse, all this was done at his rebuke.
As to the other thing, how Easily he brought this about, he lets us see it in the beginning of the 6. verse, all this was done At his rebuke.
c-acp p-acp dt j-jn n1, c-crq av-j pns31 vvd d a-acp, pns31 vvz pno12 vvi pn31 p-acp dt n-vvg pp-f dt crd n1, d d vbds vdn p-acp po31 n1.
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5416
All this great ouerthrow cost him but a word: There was no matter to weary him here, nor to make any trouble to him.
All this great overthrow cost him but a word: There was no matter to weary him Here, nor to make any trouble to him.
d d j n1 vvd pno31 p-acp dt n1: pc-acp vbds dx n1 pc-acp vvi pno31 av, ccx pc-acp vvi d n1 p-acp pno31.
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5417
There was was no more desired in it, but onely the word of his mouth. The Lord is said to rebuke, when he punisheth;
There was was no more desired in it, but only the word of his Mouth. The Lord is said to rebuke, when he Punisheth;
pc-acp vbds vbds av-dx av-dc vvn p-acp pn31, cc-acp av-j dt n1 pp-f po31 n1. dt n1 vbz vvn pc-acp vvi, c-crq pns31 vvz;
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5418
for the rebukes of the Lord are continually eff•ctuall, he m•keth not a proffer against his enemies, but he layeth on also:
for the rebukes of the Lord Are continually eff•ctuall, he m•keth not a proffer against his enemies, but he Layeth on also:
p-acp dt n2 pp-f dt n1 vbr av-j j, pns31 vvz xx dt n1 p-acp po31 n2, cc-acp pns31 vvz a-acp av:
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5419
So the word and voice of his mouth returneth neuer againe without the errand done. Thus far concerning the paticular of the ouerthrow purchased against Senacherib.
So the word and voice of his Mouth returns never again without the errand done. Thus Far Concerning the particular of the overthrow purchased against Sennacherib.
av dt n1 cc n1 pp-f po31 n1 vvz av av p-acp dt n1 vdn. av av-j vvg dt j pp-f dt n1 vvd p-acp np1.
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5420
To take vp this now, and apply it to this ouerthrow:
To take up this now, and apply it to this overthrow:
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5421
As to the particulars of their ouer•hrow, for the which we praise God this day, they are not all come as yet to our knowledge,
As to the particulars of their ouer•hrow, for the which we praise God this day, they Are not all come as yet to our knowledge,
c-acp p-acp dt n2-j pp-f po32 n1, p-acp dt r-crq pns12 vvb np1 d n1, pns32 vbr xx d vvi c-acp av p-acp po12 n1,
(32) sermon (DIV1)
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5422
after what so•t, and in what manner the Lord hath ouerthrowne that nauy of ships.
After what so•t, and in what manner the Lord hath overthrown that navy of ships.
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5423
There are two things that are certaine, who hath done this feate, and how easily he hath done it.
There Are two things that Are certain, who hath done this feat, and how Easily he hath done it.
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(32) sermon (DIV1)
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5424
As to him who did worke this ouerthrow, I thinke there is no man but he seeth, there is no creature on the earth had a hand in this worke,
As to him who did work this overthrow, I think there is no man but he sees, there is no creature on the earth had a hand in this work,
p-acp p-acp pno31 r-crq vdd vvi d n1, pns11 vvb pc-acp vbz dx n1 cc-acp pns31 vvz, pc-acp vbz dx n1 p-acp dt n1 vhd dt n1 p-acp d n1,
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5425
or can claime any portion in it, and so go betwixt God and his glory. The most that ye creature can speake of is this;
or can claim any portion in it, and so go betwixt God and his glory. The most that you creature can speak of is this;
cc vmb vvi d n1 p-acp pn31, cc av vvb p-acp np1 cc po31 n1. dt av-ds d pn22 n1 vmb vvi pp-f vbz d;
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5426
we hea•e of an engyn of fyre deuised by the English, which scattered the ships while they lay at anchor;
we hea•e of an engine of fire devised by the English, which scattered the ships while they lay At anchor;
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5427
but yet notwithstanding few or none perished by that engyn. The whole slaughter & drowning of ships hath followed since:
but yet notwithstanding few or none perished by that engine. The Whole slaughter & drowning of ships hath followed since:
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5428
at the least the most part.
At the least the most part.
p-acp dt ds dt av-ds n1.
(32) sermon (DIV1)
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So that it was the mighty hand of God from heauen, who this way testified his anger against them.
So that it was the mighty hand of God from heaven, who this Way testified his anger against them.
av cst pn31 vbds dt j n1 pp-f np1 p-acp n1, r-crq d n1 vvd po31 n1 p-acp pno32.
(32) sermon (DIV1)
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5430
And there are none vnder the Sunne can come betwixt him and it. Then we see clearely, who hath wrought the worke, God immediately from heauen.
And there Are none under the Sun can come betwixt him and it. Then we see clearly, who hath wrought the work, God immediately from heaven.
cc pc-acp vbr pix p-acp dt n1 vmb vvi p-acp pno31 cc pn31. cs pns12 vvb av-j, r-crq vhz vvn dt n1, np1 av-j p-acp n1.
(32) sermon (DIV1)
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As to the other thing, how easily he hath done it, I think none of you can be ignorant of it.
As to the other thing, how Easily he hath done it, I think none of you can be ignorant of it.
p-acp p-acp dt j-jn n1, c-crq av-j pns31 vhz vdn pn31, pns11 vvb pix pp-f pn22 vmb vbi j pp-f pn31.
(32) sermon (DIV1)
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It hath not taken him vp 13. or.14. yeares preparation. It hath not cost millions of Gold, or thousands of men.
It hath not taken him up 13. or.14. Years preparation. It hath not cost millions of Gold, or thousands of men.
pn31 vhz xx vvn pno31 p-acp crd cc crd. n2 n1. pn31 vhz xx vvn crd pp-f n1, cc crd pp-f n2.
(32) sermon (DIV1)
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What then? It cost him but a word. And what word? He commanded the windes onely, and the windes did disperse them.
What then? It cost him but a word. And what word? He commanded the winds only, and the winds did disperse them.
q-crq av? pn31 vvd pno31 p-acp dt n1. cc q-crq n1? pns31 vvd dt n2 av-j, cc dt n2 vdd vvi pno32.
(32) sermon (DIV1)
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Then ye see how mightily & how easily God hath done this worke: And vpon the sight of these particulars, ye may take vp two notable lessons.
Then you see how mightily & how Easily God hath done this work: And upon the sighed of these particulars, you may take up two notable Lessons.
cs pn22 vvb c-crq av-j cc c-crq av-j np1 vhz vdn d n1: cc p-acp dt n1 pp-f d n2-j, pn22 vmb vvi a-acp crd j n2.
(32) sermon (DIV1)
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The first lesson is this, God neuer armeth his creatures in vaine, he neuer sendeth them out to do his errand that they returne emptie:
The First Lesson is this, God never armeth his creatures in vain, he never sends them out to do his errand that they return empty:
dt ord n1 vbz d, np1 av-x vvz po31 n2 p-acp j, pns31 av-x vvz pno32 av pc-acp vdi po31 n1 cst pns32 vvb j:
(32) sermon (DIV1)
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but as he directeth them, so they accomplish his direction. As this is true in God, and faileth neuer on his part:
but as he directeth them, so they accomplish his direction. As this is true in God, and Faileth never on his part:
cc-acp c-acp pns31 vvz pno32, av pns32 vvb po31 n1. p-acp d vbz j p-acp np1, cc vvz av p-acp po31 n1:
(32) sermon (DIV1)
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so we see, it faileth cōmonly on mans part.
so we see, it Faileth commonly on men part.
av pns12 vvb, pn31 vvz av-j p-acp ng1 n1.
(32) sermon (DIV1)
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Look to all the expeditions, great preparations, and armies of puissant Princes these many yeares by-past;
Look to all the expeditions, great preparations, and armies of puissant Princes these many Years bypast;
n1 p-acp d dt n2, j n2, cc n2 pp-f j n2 d d n2 j;
(32) sermon (DIV1)
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euery one of them hath bene frustrate in the end.
every one of them hath be frustrate in the end.
d crd pp-f pno32 vhz vbp vvi p-acp dt n1.
(32) sermon (DIV1)
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For notwithstanding all the shippes of all the army of Spaine, his leuying of men partly in Spaine,
For notwithstanding all the ships of all the army of Spain, his levying of men partly in Spain,
p-acp a-acp d dt n2 pp-f d dt n1 pp-f np1, po31 vvg pp-f n2 av p-acp np1,
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and partly in the low Countries:
and partly in the low Countries:
cc av p-acp dt j n2:
(32) sermon (DIV1)
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notwithstanding all his great army, which was so long in setting forth, wherby he thought no doubt to haue rooted out the Church,
notwithstanding all his great army, which was so long in setting forth, whereby he Thought no doubt to have rooted out the Church,
a-acp d po31 j n1, r-crq vbds av av-j p-acp vvg av, c-crq pns31 vvd dx n1 pc-acp vhi vvn av dt n1,
(32) sermon (DIV1)
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while he is fully bent to haue put in execution that bloody decree of the councell of Trent;
while he is Fully bent to have put in execution that bloody Decree of the council of Trent;
cs pns31 vbz av-j vvn pc-acp vhi vvn p-acp n1 cst j n1 pp-f dt n1 pp-f np1;
(32) sermon (DIV1)
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howsoeuer he pretendeth another purpose in the meane time;
howsoever he pretendeth Another purpose in the mean time;
c-acp pns31 vvz j-jn n1 p-acp dt j n1;
(32) sermon (DIV1)
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yet what cometh to passe I pray you? When he was of minde to fight with the Church, he meeteth with the winde,
yet what comes to pass I pray you? When he was of mind to fight with the Church, he meeteth with the wind,
av q-crq vvz pc-acp vvi pns11 vvb pn22? c-crq pns31 vbds pp-f n1 pc-acp vvi p-acp dt n1, pns31 vvz p-acp dt n1,
(32) sermon (DIV1)
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and he findeth the winde more then party, as the dead corpses of men and broken ships in all coasts do testifie.
and he finds the wind more then party, as the dead corpses of men and broken ships in all coasts do testify.
cc pns31 vvz dt n1 av-dc cs n1, c-acp dt j n2 pp-f n2 cc j-vvn n2 p-acp d n2 vdb vvi.
(32) sermon (DIV1)
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As this letteth vs see, that God is neuer disappointed of his purpose: so it letteth vs see, that men are commonly disappointed of their purpose. The other thing is this:
As this lets us see, that God is never disappointed of his purpose: so it lets us see, that men Are commonly disappointed of their purpose. The other thing is this:
p-acp d vvz pno12 vvi, cst np1 vbz av-x vvn pp-f po31 n1: av pn31 vvz pno12 vvi, cst n2 vbr av-j vvn pp-f po32 n1. dt j-jn n1 vbz d:
(32) sermon (DIV1)
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I say, it hath bene the custome of God from time to time, to bring his Church into wonderfull extremities, that in the iudgement of man there appeareth no hope of safety in them:
I say, it hath be the custom of God from time to time, to bring his Church into wonderful extremities, that in the judgement of man there appears no hope of safety in them:
pns11 vvb, pn31 vhz vbn dt n1 pp-f np1 p-acp n1 p-acp n1, pc-acp vvi po31 n1 p-acp j n2, cst p-acp dt n1 pp-f n1 a-acp vvz dx n1 pp-f n1 p-acp pno32:
(32) sermon (DIV1)
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yea, much lesse in the iudgement of others; in our owne iudgement oftentimes, there appeareth no escape:
yea, much less in the judgement of Others; in our own judgement oftentimes, there appears no escape:
uh, av-d av-dc p-acp dt n1 pp-f n2-jn; p-acp po12 d n1 av, a-acp vvz dx n1:
(32) sermon (DIV1)
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I say, it is his custome to bring his Church into these extremities, that his glory may appeare so much the more in her extraordinary deliuerances.
I say, it is his custom to bring his Church into these extremities, that his glory may appear so much the more in her extraordinary Deliverances.
pns11 vvb, pn31 vbz po31 n1 pc-acp vvi po31 n1 p-acp d n2, cst po31 n1 vmb vvi av av-d dt av-dc p-acp po31 j n2.
(32) sermon (DIV1)
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For such is the nature of proud flesh, that if he vse them as instruments in his worke, they cannot content themselues with the halfe, or to compound with him;
For such is the nature of proud Flesh, that if he use them as Instruments in his work, they cannot content themselves with the half, or to compound with him;
p-acp d vbz dt n1 pp-f j n1, cst cs pns31 vvb pno32 c-acp n2 p-acp po31 n1, pns32 vmbx vvi px32 p-acp dt n-jn, cc pc-acp vvi p-acp pno31;
(32) sermon (DIV1)
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but they take the whole glory to themselues.
but they take the Whole glory to themselves.
cc-acp pns32 vvb dt j-jn n1 p-acp px32.
(32) sermon (DIV1)
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So the Lord bringeth his Church into such extraordinarie dangers, whereas no creature can relieue them, he deliuereth them extraordinarily, that the whole glory may appertaine to himselfe;
So the Lord brings his Church into such extraordinary dangers, whereas no creature can relieve them, he Delivereth them extraordinarily, that the Whole glory may appertain to himself;
np1 dt n1 vvz po31 n1 p-acp d j n2, cs dx n1 vmb vvi pno32, pns31 vvz pno32 av-j, cst dt j-jn n1 vmb vvi p-acp px31;
(32) sermon (DIV1)
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And praised be his name therefore.
And praised be his name Therefore.
cc vvn vbb po31 n1 av.
(32) sermon (DIV1)
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Now what profite and commodity haue the enemies of God in all these great assaults, long preparations, wearisome trauell,
Now what profit and commodity have the enemies of God in all these great assaults, long preparations, wearisome travel,
av r-crq n1 cc n1 vhb dt n2 pp-f np1 p-acp d d j n2, av-j n2, j n1,
(32) sermon (DIV1)
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and great cha•g•s? wha• profite reape they in this? They rush their heads against a wal,
and great cha•g•s? wha• profit reap they in this? They rush their Heads against a wall,
cc j n2? n1 n1 vvi pns32 p-acp d? pns32 vvb po32 n2 p-acp dt n1,
(32) sermon (DIV1)
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and haste themselues to an euill end.
and haste themselves to an evil end.
cc vvb px32 p-acp dt j-jn n1.
(32) sermon (DIV1)
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They prouoke t•e furie of the Holy one, and make both soule and body to perish.
They provoke t•e fury of the Holy one, and make both soul and body to perish.
pns32 vvb j n1 pp-f dt j pi, cc vvi d n1 cc n1 pc-acp vvi.
(32) sermon (DIV1)
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Is not this the profite? and yet they are so blinde in this matter, that neuer a one of them can teach an other.
Is not this the profit? and yet they Are so blind in this matter, that never a one of them can teach an other.
vbz xx d dt n1? cc av pns32 vbr av j p-acp d n1, cst av-x dt crd pp-f pno32 vmb vvi dt n-jn.
(32) sermon (DIV1)
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The Lord was not sleeping when he appointed enemies to his Church, but foresaw and appointed their ends: The Lord was not sleeping when he appointed enemies to his Church, but foresaw and appointed their ends:
dt n1 vbds xx vvg c-crq pns31 vvd n2 p-acp po31 n1, cc-acp vvd cc vvd po32 n2:
(32) sermon (DIV1)
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and beyond these ends they might not passe.
and beyond these ends they might not pass.
cc p-acp d n2 pns32 vmd xx vvi.
(32) sermon (DIV1)
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And wherefore appointed he the enemies, what are the ends, let vs see, vnto the which he appointed them? The first end, is to exercise his Church:
And Wherefore appointed he the enemies, what Are the ends, let us see, unto the which he appointed them? The First end, is to exercise his Church:
cc q-crq vvd pns31 dt n2, r-crq vbr dt n2, vvb pno12 vvi, p-acp dt r-crq pns31 vvd pno32? dt ord n1, vbz pc-acp vvi po31 n1:
(32) sermon (DIV1)
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as Spaine hath put vs in an exercise this twelue moneths by-past; that is one end. This is very good.
as Spain hath put us in an exercise this twelue months bypast; that is one end. This is very good.
c-acp np1 vhz vvn pno12 p-acp dt n1 d crd n2 j; d vbz crd n1. d vbz av j.
(32) sermon (DIV1)
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What is the next end? to blesse his Church by this? Yea, he maketh his very enemies to do good to his Church, he maketh them that knew him not, to grant entertainment to his Church: What is the next end? to bless his Church by this? Yea, he makes his very enemies to do good to his Church, he makes them that knew him not, to grant entertainment to his Church:
q-crq vbz dt ord n1? pc-acp vvi po31 n1 p-acp d? uh, pns31 vvz po31 j n2 pc-acp vdi j p-acp po31 n1, pns31 vvz pno32 cst vvd pno31 xx, pc-acp vvi n1 p-acp po31 n1:
(32) sermon (DIV1)
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And when it pleaseth him, he maketh them to grant her further assistance.
And when it Pleases him, he makes them to grant her further assistance.
cc c-crq pn31 vvz pno31, pns31 vvz pno32 pc-acp vvi po31 jc n1.
(32) sermon (DIV1)
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The last end is when he hath wrong all these good vses out of them, whereof they haue no thankes because they do it for an other end, he maketh each one of them to be hangmen to other: The last end is when he hath wrong all these good uses out of them, whereof they have no thanks Because they do it for an other end, he makes each one of them to be hangmen to other:
dt ord n1 vbz c-crq pns31 vhz av-jn d d j n2 av pp-f pno32, c-crq pns32 vhb dx n2 c-acp pns32 vdb pn31 p-acp dt j-jn n1, pns31 vvz d crd pp-f pno32 pc-acp vbi n2 p-acp j-jn:
(32) sermon (DIV1)
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as ye see commonly in our Hilands;
as you see commonly in our Hilands;
c-acp pn22 vvb av-j p-acp po12 np1;
(32) sermon (DIV1)
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he maketh each one of them to burie others, and so punisheth sin by sin in them.
he makes each one of them to bury Others, and so Punisheth since by since in them.
pns31 vvz d crd pp-f pno32 pc-acp vvi n2-jn, cc av vvz n1 p-acp n1 p-acp pno32.
(32) sermon (DIV1)
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Then are they not ouer busie in procuring such an euill end? for they cannot assaile the apple of his eye,
Then Are they not over busy in procuring such an evil end? for they cannot assail the apple of his eye,
av vbr pns32 xx p-acp j p-acp vvg d dt j-jn n1? c-acp pns32 vmbx vvi dt n1 pp-f po31 n1,
(32) sermon (DIV1)
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but he must be angry against them.
but he must be angry against them.
cc-acp pns31 vmb vbi j p-acp pno32.
(32) sermon (DIV1)
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And so long as we remaine vnder his obedience, he counteth vs as deare to him as the apple of his eye or the blacke of his eye.
And so long as we remain under his Obedience, he counteth us as deer to him as the apple of his eye or the black of his eye.
cc av av-j c-acp pns12 vvb p-acp po31 n1, pns31 vvz pno12 p-acp j-jn p-acp pno31 p-acp dt n1 pp-f po31 n1 cc dt j-jn pp-f po31 n1.
(32) sermon (DIV1)
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And so whosoeuer assaulteth the Church, so long as she remaineth in his obedience, they shall winne an euill end.
And so whosoever assaulteth the Church, so long as she remains in his Obedience, they shall win an evil end.
cc av r-crq vvz dt n1, av av-j c-acp pns31 vvz p-acp po31 n1, pns32 vmb vvi dt j-jn n1.
(32) sermon (DIV1)
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Hath not experience taught this in our time? haue we not seene the experience of this in the great men of our time, who haue opposed themselues vnto the Church? in the Lords of the South,
Hath not experience taught this in our time? have we not seen the experience of this in the great men of our time, who have opposed themselves unto the Church? in the lords of the South,
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(32) sermon (DIV1)
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and great men of the North, that haue opposed themselues to the Church? Haue we not seene that stone which they haue pushed at to remoue, to haue bruised them? Well, there is one of them lying in prison not bruised yet;
and great men of the North, that have opposed themselves to the Church? Have we not seen that stone which they have pushed At to remove, to have Bruised them? Well, there is one of them lying in prison not Bruised yet;
cc j n2 pp-f dt n1, cst vhb vvn px32 p-acp dt n1? vhb pns12 xx vvn d n1 r-crq pns32 vhb vvn p-acp pc-acp vvi, pc-acp vhi vvn pno32? uh-av, pc-acp vbz pi pp-f pno32 vvg p-acp n1 xx vvn av;
(32) sermon (DIV1)
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but he shall be bruised if he take not vp himselfe. And he in the North also shall be bruised if he continue;
but he shall be Bruised if he take not up himself. And he in the North also shall be Bruised if he continue;
cc-acp pns31 vmb vbi vvn cs pns31 vvb xx p-acp px31. cc pns31 p-acp dt n1 av vmb vbi vvn cs pns31 vvb;
(32) sermon (DIV1)
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for there are none yet that euer endeuoured to push at that stone, but it bruised them.
for there Are none yet that ever endeavoured to push At that stone, but it Bruised them.
c-acp pc-acp vbr pix av cst av vvd pc-acp vvi p-acp d n1, cc-acp pn31 vvd pno32.
(32) sermon (DIV1)
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It were better to stumble vpon any other stone, then vpon that precious corner.
It were better to Stumble upon any other stone, then upon that precious corner.
pn31 vbdr jc pc-acp vvi p-acp d j-jn n1, av p-acp d j n1.
(32) sermon (DIV1)
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For there is none that stumble vpon that stone, but he shall breake the necke both of body and soule.
For there is none that Stumble upon that stone, but he shall break the neck both of body and soul.
p-acp pc-acp vbz pix cst vvb p-acp d n1, cc-acp pns31 vmb vvi dt n1 av-d pp-f n1 cc n1.
(32) sermon (DIV1)
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I see this stone placed to be a stone of offence, whereon too many of this countrey (alas) breake their necks.
I see this stone placed to be a stone of offence, whereon too many of this country (alas) break their necks.
pns11 vvb d n1 vvn pc-acp vbi dt n1 pp-f n1, c-crq av d pp-f d n1 (uh) vvi po32 n2.
(32) sermon (DIV1)
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Indeed, I am sory to see that the most part of this country should make a stumbling stone of that precious corner.
Indeed, I am sorry to see that the most part of this country should make a stumbling stone of that precious corner.
np1, pns11 vbm j pc-acp vvi cst dt av-ds n1 pp-f d n1 vmd vvi dt j-vvg n1 pp-f cst j n1.
(32) sermon (DIV1)
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Albeit in this point among the rest, we haue this petition to seeke at God, that howsoeuer it be a stumbling stone vnto them, it may remaine a sure foundation & ground-stone to vs, on the which we being builded as liuely stones, may be an holy Temple to our Lord;
Albeit in this point among the rest, we have this petition to seek At God, that howsoever it be a stumbling stone unto them, it may remain a sure Foundation & groundstone to us, on the which we being built as lively stones, may be an holy Temple to our Lord;
cs p-acp d n1 p-acp dt n1, pns12 vhb d n1 pc-acp vvi p-acp np1, cst c-acp pn31 vbb dt j-vvg n1 p-acp pno32, pn31 vmb vvi dt j n1 cc n1 p-acp pno12, p-acp dt r-crq pns12 vbg vvn p-acp j n2, vmb vbi dt j n1 p-acp po12 n1;
(32) sermon (DIV1)
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and that the Lord in time would preuent this vtter extermination, which the diuell in his rage and members intend.
and that the Lord in time would prevent this utter extermination, which the Devil in his rage and members intend.
cc cst dt n1 p-acp n1 vmd vvi d j n1, r-crq dt n1 p-acp po31 n1 cc n2 vvb.
(32) sermon (DIV1)
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Thus farre concerning the particulars, by iust proportion betwixt that singular deliuery from Senacherib, and our deliuery from Spaine.
Thus Far Concerning the particulars, by just proportion betwixt that singular delivery from Sennacherib, and our delivery from Spain.
av av-j vvg dt n2-j, p-acp j n1 p-acp d j n1 p-acp np1, cc po12 n1 p-acp np1.
(32) sermon (DIV1)
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Now what resteth? ye see in the 7. verse, he is rauished in admiration of the great work and of this great benefit;
Now what rests? you see in the 7. verse, he is ravished in admiration of the great work and of this great benefit;
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(32) sermon (DIV1)
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5485
And what doeth he? he bursteth forth in ye pithy sentence: Thou, euen thou art terible ; And what doth he? he bursteth forth in you pithy sentence: Thou, even thou art terrible;
cc q-crq vdz pns31? pns31 vvz av p-acp pn22 j n1: pns21, av pns21 vb2r j;
(32) sermon (DIV1)
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as if he would say, Thou only, euen thou art terrible, & hast not any match or cōpanion.
as if he would say, Thou only, even thou art terrible, & hast not any match or Companion.
c-acp cs pns31 vmd vvi, pns21 j, av pns21 vb2r j, cc vvb xx d n1 cc n1.
(32) sermon (DIV1)
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For the proudest man in the earth, & he that is most high in his own conceit, is not able to strike any such terror as to dash a man or stupifie his senses.
For the proudest man in the earth, & he that is most high in his own conceit, is not able to strike any such terror as to dash a man or stupify his Senses.
p-acp dt js n1 p-acp dt n1, cc pns31 cst vbz av-ds j p-acp po31 d n1, vbz xx j pc-acp vvi d d n1 c-acp pc-acp vvi dt n1 cc vvi po31 n2.
(32) sermon (DIV1)
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5488
This terror is proper to God only, it is he only that giueth the heart to men,
This terror is proper to God only, it is he only that gives the heart to men,
d n1 vbz j p-acp np1 av-j, pn31 vbz pns31 j cst vvz dt n1 p-acp n2,
(32) sermon (DIV1)
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5489
and spoyleth them of this heart when he pleaseth, and casteth them into a dead sleepe.
and spoileth them of this heart when he Pleases, and Cast them into a dead sleep.
cc vvz pno32 pp-f d n1 c-crq pns31 vvz, cc vvz pno32 p-acp dt j n1.
(32) sermon (DIV1)
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5490
Therefore, this onely is proper to God;
Therefore, this only is proper to God;
av, d av-j vbz j p-acp np1;
(32) sermon (DIV1)
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5491
And wherefore is it that he doubleth the Pronoune, Thou, thou, but to testifie that it is he onely that is terrible? He proueth this in the end of the verse,
And Wherefore is it that he doubles the Pronoun, Thou, thou, but to testify that it is he only that is terrible? He Proves this in the end of the verse,
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& how? By an interrogation there, saying, Who is able to stand and abide in his presence,
& how? By an interrogation there, saying, Who is able to stand and abide in his presence,
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if once his anger beginneth neuer so little to kindle ? Looke to the diuell, what became of him from the time he presumed to make himselfe companion to him? He was cast downe out of heauen perpetually.if once his anger begins never so little to kindle? Look to the Devil, what became of him from the time he presumed to make himself Companion to him? He was cast down out of heaven perpetually.
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5494
Looke to Adam, from the time he beganne to follow the wit of the diuell, and presumed in himselfe, he was cast out of Paradise.
Look to Adam, from the time he began to follow the wit of the Devil, and presumed in himself, he was cast out of Paradise.
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5495
And so, there is no creature that can abide in the presence of God of it selfe.
And so, there is no creature that can abide in the presence of God of it self.
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For how is it possible that we that are stubble, can abide in the presence of a consuming fire? Is not stubble the mater of fyre? euen so we that are conceiued in sinne, borne in sinne,
For how is it possible that we that Are stubble, can abide in the presence of a consuming fire? Is not stubble the mater of fire? even so we that Are conceived in sin, born in sin,
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and are but a masse of sinnes;
and Are but a mass of Sins;
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we are no more but as stubble is to the fyre, so are we in the presence of God who is a consuming fire,
we Are no more but as stubble is to the fire, so Are we in the presence of God who is a consuming fire,
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except we haur a sconce, except we haue Christ Iesus to stand betwixt vs and him.
except we haur a sconce, except we have christ Iesus to stand betwixt us and him.
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And therefore he is appointed to be a mediator and intercessor, to stand betwixt vs and God the Father;
And Therefore he is appointed to be a Mediator and intercessor, to stand betwixt us and God the Father;
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to make our prayers acceptable, his merits step in betwixt the Father and vs, his iustice couereth our wickednesse, his purity couereth our impurity, that vnder this couerture the Father may be well satisfied,
to make our Prayers acceptable, his merits step in betwixt the Father and us, his Justice Covereth our wickedness, his purity Covereth our impurity, that under this coverture the Father may be well satisfied,
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& we may stand in his presence, & be defended from the diuel and all enemies:
& we may stand in his presence, & be defended from the Devil and all enemies:
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Otherwise, there is no creature able to stand in the presence of God.
Otherwise, there is no creature able to stand in the presence of God.
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What teacheth this vs? It letteth vs see the great weaknesse & infirmity of the creature in respect of the Creator.
What Teaches this us? It lets us see the great weakness & infirmity of the creature in respect of the Creator.
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Is not this a great weaknesse, when the blessed Angels, although they stand & shal stand by grace,
Is not this a great weakness, when the blessed Angels, although they stand & shall stand by grace,
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yet they are not able to behold his countenance, but must couer their faces with their wings? how much more are other creatures vnable to stand in his presence? And yet notwithstanding all this great infirmity which is in vs, which are but wormes of the earth, sinfull flesh will sometime forget it selfe,
yet they Are not able to behold his countenance, but must cover their faces with their wings? how much more Are other creatures unable to stand in his presence? And yet notwithstanding all this great infirmity which is in us, which Are but worms of the earth, sinful Flesh will sometime forget it self,
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so that in it owne conceit it will match it selfe with God, and in his word despite him,
so that in it own conceit it will match it self with God, and in his word despite him,
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and prouoke him to the combat as it were, as Iuliā did:
and provoke him to the combat as it were, as Iuliā did:
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5509
I haue heard of him yt hath prouoked God to combat, and it hath come to mine eares: this is blasphemy.
I have herd of him that hath provoked God to combat, and it hath come to mine ears: this is blasphemy.
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If it be true, that man is fallen into the hands of the liuing God; And suppose he be delayed, because the Lord is long suffering to try his repentance,
If it be true, that man is fallen into the hands of the living God; And suppose he be delayed, Because the Lord is long suffering to try his Repentance,
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if he abuse the Lords patience, that by blasphemies his wrath be nourished and his anger as it were with coales incensed, heauy shall his end be.
if he abuse the lords patience, that by Blasphemies his wrath be nourished and his anger as it were with coals incensed, heavy shall his end be.
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Well, it is an heauy thing that he is fallen into the hands of such a God:
Well, it is an heavy thing that he is fallen into the hands of such a God:
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Iest not with the maiesty of God, whateuer ye do with flesh.
Jest not with the majesty of God, whatever you do with Flesh.
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5514
Indeed, it is no new thing for flesh to misse-know it selfe, and specially whilest he hath cast them into a reprobate sense,
Indeed, it is no new thing for Flesh to misse-know it self, and specially whilst he hath cast them into a Reprobate sense,
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and spoyled them not onely of supernaturall light, but of naturall also.
and spoiled them not only of supernatural Light, but of natural also.
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5516
Alas, they know not what torments abideth them, nor the terrible hell that is prepared for them,
Alas, they know not what torments Abideth them, nor the terrible hell that is prepared for them,
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5517
except God preuent them in his mercy. Indeed, I wish that God may preuent them who vtter these blasphemies;
except God prevent them in his mercy. Indeed, I wish that God may prevent them who utter these Blasphemies;
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and if it be possible, they may be reclaimed, that their life may testifie their repentance.
and if it be possible, they may be reclaimed, that their life may testify their Repentance.
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And now to end this present exercise, that I and so many of you as are to communicate may dresse vs to that Table;
And now to end this present exercise, that I and so many of you as Are to communicate may dress us to that Table;
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5520
let vs remember that he is onely terrible:
let us Remember that he is only terrible:
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5521
and seeing he only is terrible, because he is onely Lord of body & soule, onely he hath power to saue and cast away.
and seeing he only is terrible, Because he is only Lord of body & soul, only he hath power to save and cast away.
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5522
And seeing it is so, let vs feare, and retyre our selues to him who is able to preserue and keepe both body and soule,
And seeing it is so, let us Fear, and retire our selves to him who is able to preserve and keep both body and soul,
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and sanctifie them throughout, and present them blamelesse at that great day of the glorious appearing of Iesus Christ.
and sanctify them throughout, and present them blameless At that great day of the glorious appearing of Iesus christ.
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5524
To whom with the Father and the holy Ghost, be all honour, praise and glory, both now and for euer. Amen.
To whom with the Father and the holy Ghost, be all honour, praise and glory, both now and for ever. Amen.
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THE THIRTEENTH SERMON, VPON THE 76. PSALME.
THE THIRTEENTH SERMON, UPON THE 76. PSALM.
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8 Thou diddest cause thy iudgment to be heard from heauen, therefore the earth feared and was still:
8 Thou didst cause thy judgement to be herd from heaven, Therefore the earth feared and was still:
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When thou O God, arose to iudgement, to helpe all the meeke of the earth. Selah.
When thou Oh God, arose to judgement, to help all the meek of the earth. Selac.
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10 Surely, the rage of man shall turne to thy praise: the remnant of the rage shalt thou restraine.
10 Surely, the rage of man shall turn to thy praise: the remnant of the rage shalt thou restrain.
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11 Vow and performe vnto the Lord your God, all ye that be round about him, let them bring presents vnto him that ought to be feared.
11 Voelli and perform unto the Lord your God, all you that be round about him, let them bring presents unto him that ought to be feared.
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12 He shall cut off the spirit of Princes: he is terrible to the Kings of the earth.
12 He shall Cut off the Spirit of Princes: he is terrible to the Kings of the earth.
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5531
WE deuided (welbeloued in Christ Iesus) this Psalme in three parts.
WE divided (well-beloved in christ Iesus) this Psalm in three parts.
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In the first part there was propounded vnto you certaine benefits, wherein the Lord sheweth himselfe exceeding mercifull and gracious to his Church. In the First part there was propounded unto you certain benefits, wherein the Lord shows himself exceeding merciful and gracious to his Church.
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5533
The benefits wherein he sheweth himselfe so gracious were two; namely:
The benefits wherein he shows himself so gracious were two; namely:
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The first and chiefe benefit wherein he sheweth himselfe exceeding mercifull to his Church was this;
The First and chief benefit wherein he shows himself exceeding merciful to his Church was this;
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that he had reuealed himselfe to her by a familiar and heauenly reuelation.
that he had revealed himself to her by a familiar and heavenly Revelation.
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For why? the Church knoweth not onely that which may be knowne of God by a generall knowledge, which is common to the whole world,
For why? the Church Knoweth not only that which may be known of God by a general knowledge, which is Common to the Whole world,
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but she knoweth that which may be knowne of God, by a speciall knowledge, heauenly reuelation and supernaturall light;
but she Knoweth that which may be known of God, by a special knowledge, heavenly Revelation and supernatural Light;
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the which supernaturall light and heauenly reuelation, maketh vs to be counted the children of the light, and of the day.
the which supernatural Light and heavenly Revelation, makes us to be counted the children of the Light, and of the day.
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Which supernaturall light seuereth vs from the rest of the world, who are darknesse and the children of the night;
Which supernatural Light severeth us from the rest of the world, who Are darkness and the children of the night;
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supernaturall light is proper to the Church onely:
supernatural Light is proper to the Church only:
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so that there is none that can know God rightly, but they who haue receiued of this light.
so that there is none that can know God rightly, but they who have received of this Light.
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This spirituall light is so proper to the Church, that it discerneth her from all false Churches vpon the face of the earth: for as the Apostle saith;
This spiritual Light is so proper to the Church, that it discerneth her from all false Churches upon the face of the earth: for as the Apostle Says;
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Faith which is no other thing but this light, appertaineth not vnto all;
Faith which is no other thing but this Light, appertaineth not unto all;
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but this gift of iustifying faith, is nothing else but that very light which is giuen to those, who before all eternitie were appointed for saluation.
but this gift of justifying faith, is nothing Else but that very Light which is given to those, who before all eternity were appointed for salvation.
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This speciall reuelation is not obtayned or purchased by any naturall force: for so it were common to all men.
This special Revelation is not obtained or purchased by any natural force: for so it were Common to all men.
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It is not purchased by naturall wit or vnderstanding: for the wisdome of this world cannot know those things that are of God:
It is not purchased by natural wit or understanding: for the Wisdom of this world cannot know those things that Are of God:
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Yea, the wisedome of the world is the greatest enemie to the wisedome of God, and the wit of the world esteemeth the wit of God to be plaine foolishnesse.
Yea, the Wisdom of the world is the greatest enemy to the Wisdom of God, and the wit of the world esteems the wit of God to be plain foolishness.
uh, dt n1 pp-f dt n1 vbz dt js n1 p-acp dt n1 pp-f np1, cc dt n1 pp-f dt n1 vvz dt n1 pp-f np1 pc-acp vbi j n1.
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This light is not gotten by the sight of the works of God, or by looking vpon this great Vniuerse;
This Light is not got by the sighed of the works of God, or by looking upon this great Universe;
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we get a light indeed by looking on the works of God, but this light conueigheth vs not a far off;
we get a Light indeed by looking on the works of God, but this Light conueigheth us not a Far off;
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we lose it in the threshold, in the very entrie it is choked by our affections,
we loose it in the threshold, in the very entry it is choked by our affections,
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and the vile appetites that are in vs do choke it. Now we get not this supernaturall light onely by the outward ministerie of the word; no:
and the vile appetites that Are in us do choke it. Now we get not this supernatural Light only by the outward Ministry of the word; no:
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seuer me the Spirit from the word, the word is nothing else but a minister of death to my soule,
sever me the Spirit from the word, the word is nothing Else but a minister of death to my soul,
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5553
and a slaying letter, it serueth for nothing, but to be a further testimonie of my iust condemnation.
and a slaying Letter, it serveth for nothing, but to be a further testimony of my just condemnation.
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Therefore this heauenly light whereby we are made heires of heauen, and the children of God, is purchased by the word and Spirit of God ioynctly:
Therefore this heavenly Light whereby we Are made Heirs of heaven, and the children of God, is purchased by the word and Spirit of God ioynctly:
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By the word striking and piercing the eare outwardly, and the Spirit penetrating the heart inwardly.
By the word striking and piercing the ear outwardly, and the Spirit penetrating the heart inwardly.
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So where these two are conioyned, that heauenly light is wrought, and it is an earnest-pennie of thy euerlasting saluation.
So where these two Are conjoined, that heavenly Light is wrought, and it is an earnest-penny of thy everlasting salvation.
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Of this light and reuelation it cometh to passe, that God is well knowne in Iudah:
Of this Light and Revelation it comes to pass, that God is well known in Iudah:
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that is, in his owne Church; and of this knowledge it cometh to passe that his Name is great in Israel:
that is, in his own Church; and of this knowledge it comes to pass that his Name is great in Israel:
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that is, his praise is highly extolled, and his name renowmed among all them that know him rightly.
that is, his praise is highly extolled, and his name renowned among all them that know him rightly.
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By the Name of God is vnderstood God himselfe, as he maketh himselfe knowne in the wonderful works which he worketh:
By the Name of God is understood God himself, as he makes himself known in the wondered works which he works:
p-acp dt n1 pp-f np1 vbz vvn np1 px31, c-acp pns31 vvz px31 vvn p-acp dt j n2 r-crq pns31 vvz:
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as when he hath mercie on his Church, he is called a mercifull God; when he keepeth his promises, he is called a true God;
as when he hath mercy on his Church, he is called a merciful God; when he Keepeth his promises, he is called a true God;
c-acp c-crq pns31 vhz n1 p-acp po31 n1, pns31 vbz vvn dt j np1; c-crq pns31 vvz po31 n2, pns31 vbz vvn dt j np1;
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when he deliuereth her mightily, he is called a potent God. And so as many works as he worketh, so many Names he hath.
when he Delivereth her mightily, he is called a potent God. And so as many works as he works, so many Names he hath.
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Now of this reuelation cometh the knowledge of God.
Now of this Revelation comes the knowledge of God.
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For, except the Spirit of God take away the ignorance of our hearts, it is as impossible for me to know God rightly, as the dumbe element.
For, except the Spirit of God take away the ignorance of our hearts, it is as impossible for me to know God rightly, as the dumb element.
p-acp, c-acp dt n1 pp-f np1 vvb av dt n1 pp-f po12 n2, pn31 vbz a-acp j c-acp pno11 pc-acp vvi np1 av-jn, c-acp dt j n1.
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Except this veile of ignorance which sticketh so fast vnto our hearts be taken off, that in time the mighty power of God may be reuerenced, there remaineth no further sight then serueth vnto our eternall condemnation.
Except this veil of ignorance which sticketh so fast unto our hearts be taken off, that in time the mighty power of God may be reverenced, there remains no further sighed then serveth unto our Eternal condemnation.
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Therefore the Spirit must concurre mightily to take off this veile of ignorance, that our hearts and minds being renewed, we may begin to be new creatures in Christ Iesus.
Therefore the Spirit must concur mightily to take off this veil of ignorance, that our hearts and minds being renewed, we may begin to be new creatures in christ Iesus.
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Of this knowledge it cometh to passe, that God is reuerenced and his praises are sounded:
Of this knowledge it comes to pass, that God is reverenced and his praises Are sounded:
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for it is impossible that these who know God aright, but they must praise him and reuerence his Name.
for it is impossible that these who know God aright, but they must praise him and Reverence his Name.
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God is not like the great men of this countrey: for they, where they are best knowne, there are worst loued:
God is not like the great men of this country: for they, where they Are best known, there Are worst loved:
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But God by the contrary, where he is best knowne, he is best loued.
But God by the contrary, where he is best known, he is best loved.
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And this loue of God can neuer be idle, but it must burst foorth into his praises.
And this love of God can never be idle, but it must burst forth into his praises.
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So these two are ioyned together:
So these two Are joined together:
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the Spirit of God bringeth knowledge, which knowledge is helpefull to faith, and true faith euer praiseth God.
the Spirit of God brings knowledge, which knowledge is helpful to faith, and true faith ever Praiseth God.
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Then examine your knowledge from the effect, the praise of God, and see whether the knowledge of God be in this countrey or not. This conclusion must hold fast;
Then examine your knowledge from the Effect, the praise of God, and see whither the knowledge of God be in this country or not. This conclusion must hold fast;
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where God is highly praised, he is well knowne:
where God is highly praised, he is well known:
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and the contrary must hold as fast, where God is no waies praised, he is not knowne there.
and the contrary must hold as fast, where God is no ways praised, he is not known there.
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Assume now, But so it is, that he is no waies praised in this countrey;
Assume now, But so it is, that he is no ways praised in this country;
vvb av, cc-acp av pn31 vbz, cst pns31 vbz dx n2 vvn p-acp d n1;
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Therefore he was neuer well knowne of vs, his goodnesse and mercie was neuer well tasted of vs. And surely,
Therefore he was never well known of us, his Goodness and mercy was never well tasted of us And surely,
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if multitude of benefits, or multitude of miracles might haue made God knowne to vs, we haue had our large part:
if multitude of benefits, or multitude of Miracles might have made God known to us, we have had our large part:
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Yea to omit all the rest, I thinke, though there were no more but this deliuerie past, it is a sufficient argument to mooue the hearts of all creatures to praise his name.
Yea to omit all the rest, I think, though there were no more but this delivery past, it is a sufficient argument to move the hearts of all creatures to praise his name.
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But such is our horrible ingratitude that for lacke of praise we bring not onely a curse vpon the benefit,
But such is our horrible ingratitude that for lack of praise we bring not only a curse upon the benefit,
p-acp d vbz po12 j n1 cst p-acp n1 pp-f n1 pns12 vvb xx av-j dt n1 p-acp dt n1,
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but a curse vpon our owne persons.
but a curse upon our own Persons.
cc-acp dt n1 p-acp po12 d n2.
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And therefore mine exhortation is now, as then, That with such hearts as the Lord hath giuen vs, we be readie to sound his praise for this great deliuerie:
And Therefore mine exhortation is now, as then, That with such hearts as the Lord hath given us, we be ready to found his praise for this great delivery:
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the thankfull memorie of this last benefit shall be the readie way to purchase the next:
the thankful memory of this last benefit shall be the ready Way to purchase the next:
dt j n1 pp-f d ord n1 vmb vbi dt j n1 pc-acp vvi dt ord:
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therefore with thankfull hearts let vs praise him.
Therefore with thankful hearts let us praise him.
av p-acp j n2 vvb pno12 vvi pno31.
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And where they are not so disposed, as the worthinesse of the benefit requireth, let vs beg mercie for our euill disposed hearts, let vs desire pardon for our vnprepared hearts;
And where they Are not so disposed, as the worthiness of the benefit requires, let us beg mercy for our evil disposed hearts, let us desire pardon for our unprepared hearts;
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and wish that it would please the Lord to sanctifie them further and further to his owne praises;
and wish that it would please the Lord to sanctify them further and further to his own praises;
cc vvb cst pn31 vmd vvi dt n1 pc-acp vvi pno32 av-j cc av-jc p-acp po31 d n2;
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that being couered with his mercifull protection, we may at all times rest vnder his wings and sauegard,
that being covered with his merciful protection, we may At all times rest under his wings and safeguard,
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so that we shall be sure to assaile the enemy when he pleaseth. Thus farre for the first benefit.
so that we shall be sure to assail the enemy when he Pleases. Thus Far for the First benefit.
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The second benefit wherein the Lord shewed himselfe gracious toward his people is this:
The second benefit wherein the Lord showed himself gracious towards his people is this:
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he made his residence with this people, which he did with no other nation of the earth;
he made his residence with this people, which he did with no other Nation of the earth;
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he taketh his abiding at Shalem, as the tokens and ensignes of his presence did testifie.
he Takes his abiding At Shalem, as the tokens and ensigns of his presence did testify.
pns31 vvz po31 n-vvg p-acp np1, c-acp dt n2 cc n2 pp-f po31 n1 vdd vvi.
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God maketh his residence with no sort of people in ye earth but with his Church:
God makes his residence with no sort of people in you earth but with his Church:
np1 vvz po31 n1 p-acp dx n1 pp-f n1 p-acp pn22 n1 cc-acp p-acp po31 n1:
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he hath espied out and select to himselfe a people among all the nations of the earth,
he hath espied out and select to himself a people among all the Nations of the earth,
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and with them he hath made his residence. It is no strange language to say, that God hath chosen a people to himselfe,
and with them he hath made his residence. It is no strange language to say, that God hath chosen a people to himself,
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and doth make his residence with such a people.
and does make his residence with such a people.
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For albeit the maiestie of God fill and replenish both heauen and earth, and his power reach euery where, yet is it as true;
For albeit the majesty of God fill and replenish both heaven and earth, and his power reach every where, yet is it as true;
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our God dwelleth euery where, he hath selected a sort of people, & a number of persons, with whom he maketh his residence.
our God dwells every where, he hath selected a sort of people, & a number of Persons, with whom he makes his residence.
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And among all nations he selected this nation of the Iewes, vnto whom he gaue the visible ensignes of his presence,
And among all Nations he selected this Nation of the Iewes, unto whom he gave the visible ensigns of his presence,
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and in whose hearts he dwelt.
and in whose hearts he dwelled.
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Now it hath pleased him in mercie to translate his Tabernacle, & to make his residence with vs:
Now it hath pleased him in mercy to translate his Tabernacle, & to make his residence with us:
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and he hath chosen a few of the hearts of this countrey, where he hath begun his dwelling place:
and he hath chosen a few of the hearts of this country, where he hath begun his Dwelling place:
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for God dwelleth now in the hearts and consciences of his owne by his holy Spirit:
for God dwells now in the hearts and Consciences of his own by his holy Spirit:
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and surely, so he hath dwelt with vs these 30. yeares, and in such puritie that he hath not done the like with any nation in the earth.
and surely, so he hath dwelled with us these 30. Years, and in such purity that he hath not done the like with any Nation in the earth.
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He hath not remained with any nation without error or heresie to long as he hath done with vs:
He hath not remained with any Nation without error or heresy to long as he hath done with us:
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So that of all nations we may be counted most vnworthie, for this entertainment which we giue to God:
So that of all Nations we may be counted most unworthy, for this entertainment which we give to God:
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it is not possible that he can continue his •esidence with vs if he be handled after this sort:
it is not possible that he can continue his •esidence with us if he be handled After this sort:
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For we all, King, Priest, and people, haue made defection from God.
For we all, King, Priest, and people, have made defection from God.
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Well, the Lord will not wearie himselfe still with vs, he will not vexe his righteous Spirit in offering pearles to dogs & swine, he cannot dwell here.
Well, the Lord will not weary himself still with us, he will not vex his righteous Spirit in offering Pearls to Dogs & Swine, he cannot dwell Here.
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Now ye see he is beginning to giue a great part of this nation ouer to a strange delusion;
Now you see he is beginning to give a great part of this Nation over to a strange delusion;
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ye see by reason they loued not the truth, he hath made them to prefer the leauen of the Pharisies to the truth;
you see by reason they loved not the truth, he hath made them to prefer the leaven of the Pharisees to the truth;
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and this is the righteous iudgement of God.
and this is the righteous judgement of God.
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And whereunto see ye all things worke, but vnto an vniuersall confusion? So we haue this petition to desire of God, That he in his mercie would preuent this vtter extermination, which the confusion both in Church and policie visibly portendeth;
And whereunto see you all things work, but unto an universal confusion? So we have this petition to desire of God, That he in his mercy would prevent this utter extermination, which the confusion both in Church and policy visibly portendeth;
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and that he would put it in the hearts of the Magistrates to set to their hand, to disburthen the earth of this horrible confusion.
and that he would put it in the hearts of the Magistrates to Set to their hand, to disburthen the earth of this horrible confusion.
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Now in the second part of this Psalme he testifieth, that he made his residence at Shalem by a wonderfull miracle, a worke wrought by himselfe onely.
Now in the second part of this Psalm he Testifieth, that he made his residence At Shalem by a wonderful miracle, a work wrought by himself only.
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Againe, in the 4. verse we see the place noted where this ouerthrow was giuen.
Again, in the 4. verse we see the place noted where this overthrow was given.
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As to the place, he noteth it by an aduerbe of place, There he brake, pointing it out with his finger as it were:
As to the place, he notes it by an adverb of place, There he brake, pointing it out with his finger as it were:
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It was done there where God dwelleth; there where he hath chosen a lodging to himselfe, there this notable ouerthrow was giuen.
It was done there where God dwells; there where he hath chosen a lodging to himself, there this notable overthrow was given.
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Ye know this and nature hath taught it;
You know this and nature hath taught it;
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there is no man will be cast out of his dwelling place willingly, but if they presume to cast him foorth, he will stand to the defence of his lodging.
there is no man will be cast out of his Dwelling place willingly, but if they presume to cast him forth, he will stand to the defence of his lodging.
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So when these men came to cast God out of his dwelling place, he stood to the defence thereof.
So when these men Come to cast God out of his Dwelling place, he stood to the defence thereof.
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I compared like with like, and I shewed yt this question flieth in all mens mouthes:
I compared like with like, and I showed that this question flies in all men's mouths:
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Where was yonder great ouerthrow giuen? It is answered and will be answered, about the coasts of the Lords dwelling place, there yonder nauie perished:
Where was yonder great overthrow given? It is answered and will be answered, about the coasts of the lords Dwelling place, there yonder navy perished:
c-crq vbds d j n1 vvn? pn31 vbz vvn cc vmb vbi vvn, p-acp dt n2 pp-f dt n2 vvg n1, a-acp d n1 vvd:
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They came to cast God out of his Isle, but he stood to the defence thereof,
They Come to cast God out of his Isle, but he stood to the defence thereof,
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and shewed he was not ready to remooue.
and showed he was not ready to remove.
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And it is certaine, there is no external force in the earth that can cast out God,
And it is certain, there is no external force in the earth that can cast out God,
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except we cast him out by our wicked liues & diuellish conuersations, he will neuer be cast foorth.
except we cast him out by our wicked lives & devilish conversations, he will never be cast forth.
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What great comfort & commoditie we haue by this dwelling of God with vs, iudge ye.
What great Comfort & commodity we have by this Dwelling of God with us, judge you.
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Would God he had good neighbourhood: For suppose he maketh his residence with vs, yet he getteth euill neighbourhood:
Would God he had good neighbourhood: For suppose he makes his residence with us, yet he gets evil neighbourhood:
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and greater vnquietnesse is not out of hell then he getteth on all sides.
and greater unquietness is not out of hell then he gets on all sides.
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Well, I tell you it is not possible that the Lord can be dislodged by any externall force,
Well, I tell you it is not possible that the Lord can be dislodged by any external force,
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except we dislodge him by our wicked liues and conuersations, he will neuer be dislodged:
except we dislodge him by our wicked lives and conversations, he will never be dislodged:
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And how farre we are gone forward in this worke, the doings of this countrey clearely testifie.
And how Far we Are gone forward in this work, the doings of this country clearly testify.
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Let vs see where he may rest, where he may make his residence, where the cries of murther and blood shall not amaze him? Where shall he sit, where the clamours of bloud, the great complaints & cries of oppression shall not astonish him? What part is cleane, let vs see, without horrible blasphemies? Wel,
Let us see where he may rest, where he may make his residence, where the cries of murder and blood shall not amaze him? Where shall he fit, where the clamours of blood, the great complaints & cries of oppression shall not astonish him? What part is clean, let us see, without horrible Blasphemies? Well,
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how is it possible but this way we must lose God? and losing God we lose all.
how is it possible but this Way we must loose God? and losing God we loose all.
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I shewed you, the readie way to entertaine him, was, that seeing he hath chosen his dwelling place in the hearts and consciences of his owne, it is not possible he can be entertained,
I showed you, the ready Way to entertain him, was, that seeing he hath chosen his Dwelling place in the hearts and Consciences of his own, it is not possible he can be entertained,
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except we take vp a new fashion of doing. The manner of doing that we ought to take vp is this;
except we take up a new fashion of doing. The manner of doing that we ought to take up is this;
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Looke what reuerence thou bearest vnto any Prince or Magistrate in the earth externally, let the like reuerence be giuen to God inwardly:
Look what Reverence thou bearest unto any Prince or Magistrate in the earth externally, let the like Reverence be given to God inwardly:
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although there be no proportion betweene these two.
although there be no proportion between these two.
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And if the externall reuerence which thou bearest vnto a man be of such force, that it will make thee to compose thy gesture,
And if the external Reverence which thou bearest unto a man be of such force, that it will make thee to compose thy gesture,
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and refraine thy tongue, that thou burst not foorth into euill speech which may offend him:
and refrain thy tongue, that thou burst not forth into evil speech which may offend him:
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How much more ought the reuerence which we beare to God, dwelling within vs by his holy Spirit, make vs to refraine from euill thoughts,
How much more ought the Reverence which we bear to God, Dwelling within us by his holy Spirit, make us to refrain from evil thoughts,
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and from wicked and filthie affections? For the affections of the heart are as good language to God,
and from wicked and filthy affections? For the affections of the heart Are as good language to God,
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as the words of the mouth are to any Prince.
as the words of the Mouth Are to any Prince.
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Then I say, should not our third petition be this, that the Lord would rule our hearts so by his presence, yt the cogitations thereof molest him not,
Then I say, should not our third petition be this, that the Lord would Rule our hearts so by his presence, that the cogitations thereof molest him not,
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nor the canker of our affections disturbe him not? If this be done, then God shall make his residence with you.
nor the canker of our affections disturb him not? If this be done, then God shall make his residence with you.
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Now after he hath noted the place in the 5. verse, he enlargeth this worke by a notable comparison;
Now After he hath noted the place in the 5. verse, he enlarges this work by a notable comparison;
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in the which he letteth vs see, that there is no maiestie nor power in heauen or earth that can come neare in glorie, maiestie,
in the which he lets us see, that there is no majesty nor power in heaven or earth that can come near in glory, majesty,
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or power to our great God: that is, there are no armes, force, counsell, nor endeuour, that can preuaile against God.
or power to our great God: that is, there Are no arms, force, counsel, nor endeavour, that can prevail against God.
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So the nations that haue God vpon their side, haue moe with them then be against them.
So the Nations that have God upon their side, have more with them then be against them.
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Vpon this I desired you, seeing we haue such an aduantage of the dwelling of God, to prepare a cleane chamber where he may make his residence;
Upon this I desired you, seeing we have such an advantage of the Dwelling of God, to prepare a clean chamber where he may make his residence;
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he maketh his residence onely in the hearts of his owne:
he makes his residence only in the hearts of his own:
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The heart is onely made cleane by faith, therefore let vs beg faith, that God may rest with vs;
The heart is only made clean by faith, Therefore let us beg faith, that God may rest with us;
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and God being with vs, the enemie shall find moe with vs then with them, surprise vs when they will.
and God being with us, the enemy shall find more with us then with them, surprise us when they will.
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In the 6. and 7. verses he setteth downe more particularly, the manner of this great ouerthrow,
In the 6. and 7. Verses he sets down more particularly, the manner of this great overthrow,
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after what sort, how easily he accomplished this great worke:
After what sort, how Easily he accomplished this great work:
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he letteth vs see, all this great victorie did cost him but a word, it cost him no more trauell,
he lets us see, all this great victory did cost him but a word, it cost him no more travel,
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but he commanded the winds, and the winds did vndoe them:
but he commanded the winds, and the winds did undo them:
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For the Lords rebukes are euer effectuall, he proffereth not against his enemies, but he layeth on.
For the lords rebukes Are ever effectual, he proffereth not against his enemies, but he Layeth on.
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S• this great victorie cost him not 14. or 15. yeares preparation;
S• this great victory cost him not 14. or 15. Years preparation;
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it cost him not millions of gold and leuyings of men, part in Spaine, and part in the Low-countries;
it cost him not millions of gold and leuyings of men, part in Spain, and part in the Low countries;
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it cost him but one word.
it cost him but one word.
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So it could not be that this worke which was so mightily & easily done, could haue bene done except the Lord had done it.
So it could not be that this work which was so mightily & Easily done, could have be done except the Lord had done it.
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Thus farre we proceeded in our last lesson. Now to come to our text.
Thus Far we proceeded in our last Lesson. Now to come to our text.
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After that he hath shewed in particular the manner of this deliuerie, and letten vs see after what sort,
After that he hath showed in particular the manner of this delivery, and let us see After what sort,
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and how easily God hath done this worke; and after he hath cried out, Thou, thou art terrible:
and how Easily God hath done this work; and After he hath cried out, Thou, thou art terrible:
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being rauished by the greatnesse of the worke, and after that he hath shewed the great infirmitie and weakenesse of the creature,
being ravished by the greatness of the work, and After that he hath showed the great infirmity and weakness of the creature,
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so oft as it dare presume to oppose it selfe and match it selfe with the great Creator:
so oft as it Dare presume to oppose it self and match it self with the great Creator:
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after he hath done this, he insisteth yet in setting foorth of this wonderfull iudgement;
After he hath done this, he insisteth yet in setting forth of this wonderful judgement;
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and in the 8. verse he letteth vs see, that this great and terrible iudgement was wrought by the power and force of God onely;
and in the 8. verse he lets us see, that this great and terrible judgement was wrought by the power and force of God only;
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it was done extraordinarily from the heauen by himselfe onely. So that the whole world saw the finger and hand of God in it.
it was done extraordinarily from the heaven by himself only. So that the Whole world saw the finger and hand of God in it.
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Then in the beginning of this eight verse, I say, he maketh it knowne that he did it onely;
Then in the beginning of this eight verse, I say, he makes it known that he did it only;
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and in the end of the verse he letteth vs see what his iudgements wrought in the hearts of men.
and in the end of the verse he lets us see what his Judgments wrought in the hearts of men.
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In the 9. verse, he letteth vs see the time when it was that it pleased him to worke it,
In the 9. verse, he lets us see the time when it was that it pleased him to work it,
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and to what end he wrought it.
and to what end he wrought it.
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In the 10. verse he letteth vs see whereunto the great furie and rage of the wicked serued:
In the 10. verse he lets us see whereunto the great fury and rage of the wicked served:
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and in the end of that verse he meeteth with an obiection which the Chur•h might haue made:
and in the end of that verse he meeteth with an objection which the Chur•h might have made:
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And in the last two verses is contained the conclusion of the Psalme. Then to rerurne to the 8. verse:
And in the last two Verses is contained the conclusion of the Psalm. Then to rerurne to the 8. verse:
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in the beginning thereof the Prophet maketh it knowne, that it was God onely that did this worke immediately, without the imployment of any creature. in the beginning thereof the Prophet makes it known, that it was God only that did this work immediately, without the employment of any creature.
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And therefore this manner of execution testified to the whole world, that God onely was the chiefe doer of it.
And Therefore this manner of execution testified to the Whole world, that God only was the chief doer of it.
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Then the chiefe reason that moued God to do this extraordinarily and immediatly with his owne hand, is this:
Then the chief reason that moved God to do this extraordinarily and immediately with his own hand, is this:
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Although our God hath infinite wayes and as many meanes in his hand, at all times ready to destroy his enemies:
Although our God hath infinite ways and as many means in his hand, At all times ready to destroy his enemies:
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yet such is the malice of man, and the enuy of the Diuell (that possesseth man) to the glory of God, that so long as God worketh his worke ordinarily,
yet such is the malice of man, and the envy of the devil (that Possesses man) to the glory of God, that so long as God works his work ordinarily,
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and imployeth this or that instrument in doing of his worke, so long man spoyleth God of his Glory,
and employeth this or that Instrument in doing of his work, so long man spoileth God of his Glory,
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and spoyleth him of a part of his praise.
and spoileth him of a part of his praise.
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So yt man will sometime ascribe the glory to his owne industry and wit, or to fortune,
So that man will sometime ascribe the glory to his own industry and wit, or to fortune,
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or to one occasion or other:
or to one occasion or other:
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so that ere they suffer God to haue his whole glory, they will giue a part of it to any creature of the earth.
so that ere they suffer God to have his Whole glory, they will give a part of it to any creature of the earth.
av cst c-acp pns32 vvb np1 pc-acp vhi po31 j-jn n1, pns32 vmb vvi dt n1 pp-f pn31 p-acp d n1 pp-f dt n1.
(33) sermon (DIV1)
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5689
For this cause the Lord worketh extraordinarily, and from heauen, that the mouthes of all the world,
For this cause the Lord works extraordinarily, and from heaven, that the mouths of all the world,
p-acp d n1 dt n1 vvz av-j, cc p-acp n1, cst dt n2 pp-f d dt n1,
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5690
yea of the very enemies, may be compelled to say, (and this confession must be wrung out of them,) that it is the finger of God that wrought this, without the support of any creature.
yea of the very enemies, may be compelled to say, (and this Confessi must be wrung out of them,) that it is the finger of God that wrought this, without the support of any creature.
uh pp-f dt j n2, vmb vbi vvn pc-acp vvi, (cc d n1 vmb vbi vvn av pp-f pno32,) cst pn31 vbz dt n1 pp-f np1 cst vvd d, p-acp dt n1 pp-f d n1.
(33) sermon (DIV1)
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5691
After what sort he wrought this ouerthrow I wil not dispute in particular, whether it were by lightning, thunder, earthquake, vpon this I insist not.
After what sort he wrought this overthrow I will not dispute in particular, whither it were by lightning, thunder, earthquake, upon this I insist not.
p-acp r-crq n1 pns31 vvd d n1 pns11 vmb xx vvi p-acp j, cs pn31 vbdr p-acp n1, n1, n1, p-acp d pns11 vvb xx.
(33) sermon (DIV1)
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5692
The generall is sure and certaine, that it was a worke that flowed from heauen immediatly.
The general is sure and certain, that it was a work that flowed from heaven immediately.
dt n1 vbz j cc j, cst pn31 vbds dt n1 cst vvd p-acp n1 av-j.
(33) sermon (DIV1)
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5693
Now he sayth in the end of the verse, that this terrible iudgement brought forth two effects in the hearts of men: Now he say in the end of the verse, that this terrible judgement brought forth two effects in the hearts of men:
av pns31 vvz p-acp dt n1 pp-f dt n1, cst d j n1 vvd av crd n2 p-acp dt n2 pp-f n2:
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5694
First, it brought forth a wonderfull feare:
First, it brought forth a wonderful Fear:
ord, pn31 vvd av dt j n1:
(33) sermon (DIV1)
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5695
and secondly, it brought forth a great silence, their tongues were taken from them, The earth feared, and was still.
and secondly, it brought forth a great silence, their tongues were taken from them, The earth feared, and was still.
cc ord, pn31 vvd av dt j n1, po32 n2 vbdr vvn p-acp pno32, dt n1 vvd, cc vbds av.
(33) sermon (DIV1)
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5696
By the earth, the inhabitants of the earth is vnderstood:
By the earth, the inhabitants of the earth is understood:
p-acp dt n1, dt n2 pp-f dt n1 vbz vvn:
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5697
or if we will hold vs in our particular, the remanent of Senacheribs army is vnderstood, I meane the remanent of the armie that were saued from the iudgement:
or if we will hold us in our particular, the remanent of Senacherib's army is understood, I mean the remanent of the army that were saved from the judgement:
cc cs pns12 vmb vvi pno12 p-acp po12 j, dt j pp-f n2 n1 vbz vvn, pns11 vvb dt j pp-f dt n1 cst vbdr vvn p-acp dt n1:
(33) sermon (DIV1)
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5698
This remanent beganne to feare, and be afraid with a terrible feare, and the tongues of them that were so stout the night before, held themselues quiet.
This remanent began to Fear, and be afraid with a terrible Fear, and the tongues of them that were so stout the night before, held themselves quiet.
d j vvd pc-acp vvi, cc vbi j p-acp dt j n1, cc dt n2 pp-f pno32 cst vbdr av j dt n1 a-acp, vvd px32 j-jn.
(33) sermon (DIV1)
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5699
They that lifted and hoissed their armes the night before, & prouoked God, as it were, to the combat,
They that lifted and hoissed their arms the night before, & provoked God, as it were, to the combat,
pns32 cst vvd cc vvd po32 n2 dt n1 a-acp, cc vvd np1, c-acp pn31 vbdr, p-acp dt n1,
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5700
after the sight of this iudgement, they haue their hands to seeke;
After the sighed of this judgement, they have their hands to seek;
p-acp dt n1 pp-f d n1, pns32 vhb po32 n2 pc-acp vvi;
(33) sermon (DIV1)
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and they who boasted so much of their valiantnesse, and filled the very earth with their blasphemies the night before,
and they who boasted so much of their valiantness, and filled the very earth with their Blasphemies the night before,
cc pns32 r-crq vvd av d pp-f po32 n1, cc vvd dt j n1 p-acp po32 n2 dt n1 a-acp,
(33) sermon (DIV1)
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5702
when they saw this terrible iudgement, were silent, and had not a word to speake.
when they saw this terrible judgement, were silent, and had not a word to speak.
c-crq pns32 vvd d j n1, vbdr j, cc vhd xx dt n1 pc-acp vvi.
(33) sermon (DIV1)
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5703
It is wonderfull, the Lords manner of doing and proceeding is a hid manner of doing against his enemies,
It is wonderful, the lords manner of doing and proceeding is a hid manner of doing against his enemies,
pn31 vbz j, dt n2 n1 pp-f vdg cc vvg vbz dt j-vvn n1 pp-f vdg p-acp po31 n2,
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5704
and few perceiue the fashion of the bringing about of his iudgements. For ye see, he taketh his enemies in an instant at vnawares:
and few perceive the fashion of the bringing about of his Judgments. For you see, he Takes his enemies in an instant At unawares:
cc d vvb dt n1 pp-f dt n-vvg a-acp pp-f po31 n2. p-acp pn22 vvb, pns31 vvz po31 n2 p-acp dt n-jn p-acp av-j:
(33) sermon (DIV1)
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5705
whilest a man is in the height of his pride, he bereaueth him of his counsell, he bereaueth him of his force,
whilst a man is in the height of his pride, he bereaveth him of his counsel, he bereaveth him of his force,
cs dt n1 vbz p-acp dt n1 pp-f po31 n1, pns31 vvz pno31 pp-f po31 n1, pns31 vvz pno31 pp-f po31 n1,
(33) sermon (DIV1)
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5706
and spoyleth him both of heart and hand, in such sort, that he hath no wit to deuise more then an Asse,
and spoileth him both of heart and hand, in such sort, that he hath no wit to devise more then an Ass,
cc vvz pno31 d pp-f n1 cc n1, p-acp d n1, cst pns31 vhz dx n1 pc-acp vvi av-dc cs dt n1,
(33) sermon (DIV1)
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5707
and hath not a hand to performe any more then if he wanted hands. So he bereaueth him of his policy & exquisite iudgement.
and hath not a hand to perform any more then if he wanted hands. So he bereaveth him of his policy & exquisite judgement.
cc vhz xx dt n1 pc-acp vvi d dc cs cs pns31 vvd n2. av pns31 vvz pno31 pp-f po31 n1 cc j n1.
(33) sermon (DIV1)
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5708
And how is this done? It is by a blinde feare that he striketh them with:
And how is this done? It is by a blind Fear that he striketh them with:
cc q-crq vbz d vdn? pn31 vbz p-acp dt j n1 cst pns31 vvz pno32 p-acp:
(33) sermon (DIV1)
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5709
he casteth them into such anguish and blindnesse of minde, that they neither see God who is the striker,
he Cast them into such anguish and blindness of mind, that they neither see God who is the striker,
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(33) sermon (DIV1)
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5710
nor, can finde any way out, but are cast into a desperate estate, and vtter darkenesse remedilesse.
nor, can find any Way out, but Are cast into a desperate estate, and utter darkness remediless.
ccx, vmb vvi d n1 av, cc-acp vbr vvn p-acp dt j n1, cc j n1 j.
(33) sermon (DIV1)
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5711
And so it commeth to passe, that these miserable men lay violent hands on themselues, thinking that the soule which now is in prison,
And so it comes to pass, that these miserable men lay violent hands on themselves, thinking that the soul which now is in prison,
cc av pn31 vvz pc-acp vvi, cst d j n2 vvb j n2 p-acp px32, vvg cst dt n1 r-crq av vbz p-acp n1,
(33) sermon (DIV1)
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5712
as it were, will be in a better estate, if it were out of the body: but alas, they are deceiued.
as it were, will be in a better estate, if it were out of the body: but alas, they Are deceived.
c-acp pn31 vbdr, vmb vbi p-acp dt jc n1, cs pn31 vbdr av pp-f dt n1: cc-acp uh, pns32 vbr vvn.
(33) sermon (DIV1)
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5713
So I say, the iudgement of God when it lighteth, how long soeuer it be delayed, terrible shall it be when it lighteth on the enemie.
So I say, the judgement of God when it lights, how long soever it be delayed, terrible shall it be when it lights on the enemy.
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(33) sermon (DIV1)
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5714
It is a fearefull thing to cast our selues willingly into the hands of a consuming fire.
It is a fearful thing to cast our selves willingly into the hands of a consuming fire.
pn31 vbz dt j n1 pc-acp vvi po12 n2 av-j p-acp dt n2 pp-f dt j-vvg n1.
(33) sermon (DIV1)
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5715
Therefore now seeing ye haue courses in hand, ye should take good heede to your courses, looke well about you,
Therefore now seeing you have courses in hand, you should take good heed to your courses, look well about you,
av av vvg pn22 vhb n2 p-acp n1, pn22 vmd vvi j n1 p-acp po22 n2, vvb av p-acp pn22,
(33) sermon (DIV1)
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5716
and be diligent to know whether ye be on Gods side or against him.
and be diligent to know whither you be on God's side or against him.
cc vbi j pc-acp vvi cs pn22 vbb p-acp ng1 n1 cc p-acp pno31.
(33) sermon (DIV1)
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5717
Ye againe that are not practisers, and meddle not with high matters, take heede how ye walke in your owne calling.
the again that Are not practisers, and meddle not with high matters, take heed how you walk in your own calling.
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(33) sermon (DIV1)
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5718
Looke vnto your trade, ye that are Merchants, looke vnto your dealing, ye that are Lawyers,
Look unto your trade, you that Are Merchant's, look unto your dealing, you that Are Lawyers,
vvb p-acp po22 n1, pn22 cst vbr n2, vvb p-acp po22 n-vvg, pn22 cst vbr n2,
(33) sermon (DIV1)
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5719
how croked or how straight ye are:
how crooked or how straight you Are:
c-crq j cc c-crq av-j pn22 vbr:
(33) sermon (DIV1)
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5720
ye that are Lords and Iudges, with what conscience ye proceed in your vocation, and marke this:
you that Are lords and Judges, with what conscience you proceed in your vocation, and mark this:
pn22 cst vbr n2 cc n2, p-acp r-crq n1 pn22 vvb p-acp po22 n1, cc vvi d:
(33) sermon (DIV1)
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5721
Looke to his word, looke what profite ye haue made of his word, examine your calling by his word.
Look to his word, look what profit you have made of his word, examine your calling by his word.
vvb p-acp po31 n1, vvb r-crq vvb pn22 vhb vvn pp-f po31 n1, vvb po22 n-vvg p-acp po31 n1.
(33) sermon (DIV1)
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5722
And if ye examine your calling by his word this way, ye shall find the fruite or losse of your calling:
And if you examine your calling by his word this Way, you shall find the fruit or loss of your calling:
cc cs pn22 vvb po22 n-vvg p-acp po31 n1 d n1, pn22 vmb vvi dt n1 cc n1 pp-f po22 n-vvg:
(33) sermon (DIV1)
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5723
but if ye depend on the testimony of your conscience, without the examination and rule of his word, ye will be deceiued:
but if you depend on the testimony of your conscience, without the examination and Rule of his word, you will be deceived:
cc-acp cs pn22 vvb p-acp dt n1 pp-f po22 n1, p-acp dt n1 cc n1 pp-f po31 n1, pn22 vmb vbi vvn:
(33) sermon (DIV1)
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5724
for many do this, and say, I am not troubled in conscience, I am sure my conscience presseth me not;
for many do this, and say, I am not troubled in conscience, I am sure my conscience Presseth me not;
c-acp d vdb d, cc vvi, pns11 vbm xx vvn p-acp n1, pns11 vbm j po11 n1 vvz pno11 xx;
(33) sermon (DIV1)
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5725
when in the meane time they runne a wicked course, & trie not their calling by the blessed word of God:
when in the mean time they run a wicked course, & try not their calling by the blessed word of God:
c-crq p-acp dt j n1 pns32 vvb dt j n1, cc vvb xx po32 n-vvg p-acp dt j-vvn n1 pp-f np1:
(33) sermon (DIV1)
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5726
but looke onely to the estate of their conscience, which in such euill affaires flatters them; they thinke themselues sure enough.
but look only to the estate of their conscience, which in such evil affairs flatters them; they think themselves sure enough.
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(33) sermon (DIV1)
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5727
O, but thou art deceiued, and why? Thy conscience may be deceiued as well as thou.
O, but thou art deceived, and why? Thy conscience may be deceived as well as thou.
sy, cc-acp pns21 vb2r vvn, cc q-crq? po21 n1 vmb vbi vvn a-acp av c-acp pns21.
(33) sermon (DIV1)
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5728
And how? Thy conscience can giue thee no better warrant of thy doing, neither to accuse nor to excuse, but as she is informed.
And how? Thy conscience can give thee no better warrant of thy doing, neither to accuse nor to excuse, but as she is informed.
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(33) sermon (DIV1)
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5729
So that if she be rightly informed, she will giue thee a right warrant:
So that if she be rightly informed, she will give thee a right warrant:
av cst cs pns31 vbb av-jn vvn, pns31 vmb vvi pno21 dt j-jn n1:
(33) sermon (DIV1)
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5730
but if she be euilly informed, she will giue thee as euill a warant and flatter thee:
but if she be evilly informed, she will give thee as evil a warrant and flatter thee:
cc-acp cs pns31 vbb av-jn vvn, pns31 vmb vvi pno21 p-acp j-jn dt n1 cc vvi pno21:
(33) sermon (DIV1)
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5731
So that of a slight informatiō, she wil giue as slight a testimony. There is no right information but that which proceedeth of the word;
So that of a slight information, she will give as slight a testimony. There is no right information but that which Proceedeth of the word;
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(33) sermon (DIV1)
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5732
therefore seeing now ye haue the word so clearely taught vnto you, ye should trie and examine your callings by this word.
Therefore seeing now you have the word so clearly taught unto you, you should try and examine your callings by this word.
av vvg av pn22 vhb dt n1 av av-j vvn p-acp pn22, pn22 vmd vvi cc vvi po22 n2 p-acp d n1.
(33) sermon (DIV1)
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5733
See what this word biddeth you do, try in particular, and say;
See what this word bids you do, try in particular, and say;
n1 q-crq d n1 vvz pn22 vdb, vvb p-acp j, cc vvi;
(33) sermon (DIV1)
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5734
What warrant of the word haue I to do this? what warrant haue I of his mouth,
What warrant of the word have I to do this? what warrant have I of his Mouth,
q-crq vvb pp-f dt n1 vhb pns11 pc-acp vdi d? q-crq vvb vhb pns11 pp-f po31 n1,
(33) sermon (DIV1)
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5735
for thus doing? And finding a warrant of Gods word, and of his Spirit going together, thou art sure:
for thus doing? And finding a warrant of God's word, and of his Spirit going together, thou art sure:
c-acp av vdg? np1 vvg dt n1 pp-f npg1 n1, cc pp-f po31 n1 vvg av, pns21 vb2r j:
(33) sermon (DIV1)
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5736
But where the conscience giueth a testimony without the warrant of the word, it is a deceiuing testimony without the warrant of the word, it is a deceiuing testimony. Therefore conioyne these two:
But where the conscience gives a testimony without the warrant of the word, it is a deceiving testimony without the warrant of the word, it is a deceiving testimony. Therefore conjoin these two:
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(33) sermon (DIV1)
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5737
Try narrowly in your doings, if the word and the Spirit go together. And if these two be ioyned, they shall stand as two witnesses with thee.
Try narrowly in your doings, if the word and the Spirit go together. And if these two be joined, they shall stand as two Witnesses with thee.
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(33) sermon (DIV1)
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5738
The greatest impediment, that stayeth men from the conioyning of these two in their doings, is the affection they haue to their own person, the affection and loue they haue to themselues hindreth this trill:
The greatest impediment, that stays men from the conjoining of these two in their doings, is the affection they have to their own person, the affection and love they have to themselves hindereth this trill:
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(33) sermon (DIV1)
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5739
For we see that such is the superiority and dominion which that affection hath, that it carrieth reason whither it pleaseth;
For we see that such is the superiority and dominion which that affection hath, that it Carrieth reason whither it Pleases;
c-acp pns12 vvb cst d vbz dt n1 cc n1 r-crq d n1 vhz, cst pn31 vvz n1 c-crq pn31 vvz;
(33) sermon (DIV1)
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5740
and it is so strong that it suffereth not the grace of God to enter into vs,
and it is so strong that it suffers not the grace of God to enter into us,
cc pn31 vbz av j cst pn31 vvz xx dt n1 pp-f np1 pc-acp vvi p-acp pno12,
(33) sermon (DIV1)
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5741
but moueth man to giue obedience to the wickednes of her lust of appetite;
but moves man to give Obedience to the wickedness of her lust of appetite;
cc-acp vvz n1 pc-acp vvi n1 p-acp dt n1 pp-f po31 n1 pp-f n1;
(33) sermon (DIV1)
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5742
and to say, Ere I will want the seruice of my lust & pleasure of mine appetites, I wil make subiect rather ye word to mine appetite,
and to say, Ere I will want the service of my lust & pleasure of mine appetites, I will make Subject rather you word to mine appetite,
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(33) sermon (DIV1)
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5743
then subdue my appetite to the word, & so to want my pleasure. (Iudge ye what conscience this is.) They make the word to serue their appetites,
then subdue my appetite to the word, & so to want my pleasure. (Judge you what conscience this is.) They make the word to serve their appetites,
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(33) sermon (DIV1)
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5744
and neuer suffer the word to mortifie their appetites.
and never suffer the word to mortify their appetites.
cc av-x vvi dt n1 pc-acp vvi po32 n2.
(33) sermon (DIV1)
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5745
And of this what cometh to passe? By this kind of dealing it cometh to passe, that at last they lose their conscience,
And of this what comes to pass? By this kind of dealing it comes to pass, that At last they loose their conscience,
cc pp-f d r-crq vvz pc-acp vvi? p-acp d n1 pp-f vvg pn31 vvz pc-acp vvi, cst p-acp ord pns32 vvb po32 n1,
(33) sermon (DIV1)
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5746
so that it can neither accuse nor excuse, because they are cast asleepe & ly in this dead sleepe till they be wakened with a terrible wakening by God, the righteous iudge from heauen.
so that it can neither accuse nor excuse, Because they Are cast asleep & lie in this dead sleep till they be wakened with a terrible wakening by God, the righteous judge from heaven.
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(33) sermon (DIV1)
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5747
Take heede, for this is the truth. And at that wakening, he shall make the terrours of these same sinnes (which,
Take heed, for this is the truth. And At that wakening, he shall make the terrors of these same Sins (which,
vvb n1, p-acp d vbz dt n1. cc p-acp d n-vvg, pns31 vmb vvi dt n2 pp-f d d n2 (r-crq,
(33) sermon (DIV1)
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5748
if they had followed counsel, they might haue eschued) terrribly to ouerwhelme them. Now the conscience is at quietnesse and rest, and holdeth thee in security;
if they had followed counsel, they might have Eschewed) terrribly to overwhelm them. Now the conscience is At quietness and rest, and holds thee in security;
cs pns32 vhd vvn n1, pns32 vmd vhi vvn) av-j p-acp vvi pno32. av dt n1 vbz p-acp n1 cc n1, cc vvz pno21 p-acp n1;
(33) sermon (DIV1)
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5749
But alas, it is a festered security.
But alas, it is a festered security.
cc-acp uh, pn31 vbz dt j-vvn n1.
(33) sermon (DIV1)
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5750
The inward heart is full of filth, which filthinesse shall bring such terrours in the end with it, that it shall multiply thy torments,
The inward heart is full of filth, which filthiness shall bring such terrors in the end with it, that it shall multiply thy torments,
dt j n1 vbz j pp-f n1, r-crq n1 vmb vvi d n2 p-acp dt n1 p-acp pn31, cst pn31 vmb vvi po21 n2,
(33) sermon (DIV1)
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5751
and so oppresse thee, except in time thou search out the bottome of thy conscience. Therefore be not deceiued;
and so oppress thee, except in time thou search out the bottom of thy conscience. Therefore be not deceived;
cc av vvb pno21, c-acp p-acp n1 pns21 vvb av dt n1 pp-f po21 n1. av vbb xx vvn;
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as ye are come into this world to serue & glorifie him, so euery one in your owne rankes and callings be vpright.
as you Are come into this world to serve & Glorify him, so every one in your own ranks and callings be upright.
c-acp pn22 vbr vvn p-acp d n1 pc-acp vvi cc vvi pno31, av d pi p-acp po22 d n2 cc n2 vbb av-j.
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5753
Ye deale vprightly in you calling when ye haue the warrant of the word, for the warrant of the word is not changeable, it cometh not vnder alteration:
the deal uprightly in you calling when you have the warrant of the word, for the warrant of the word is not changeable, it comes not under alteration:
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5754
But once haue the warrant, and haue it full.
But once have the warrant, and have it full.
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5755
So whosoeuer obtaineth the warrant of the word in this world, that blessed mouth shall be a warrant to them in a greater place.
So whosoever obtaineth the warrant of the word in this world, that blessed Mouth shall be a warrant to them in a greater place.
np1 r-crq vvz dt n1 pp-f dt n1 p-acp d n1, cst j-vvn n1 vmb vbi dt n1 p-acp pno32 p-acp dt jc n1.
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5756
Then take heede to this terrible iudgement, looke in time, that out of time it ouert•ke thee not with a terrible wakening.
Then take heed to this terrible judgement, look in time, that out of time it ouert•ke thee not with a terrible wakening.
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(33) sermon (DIV1)
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5757
Now to come to the ninth verse. Now to come to the ninth verse.
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5758
In this verse he noteth the time when this great iudgement was wrought vpon the enemies:
In this verse he notes the time when this great judgement was wrought upon the enemies:
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5759
and he sayth, it was wrought when God arose; it was not done when God sate;
and he say, it was wrought when God arose; it was not done when God sat;
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5760
for ye whole time when he sate, his enemies were spending their time in raging, murder, oppression & blood,
for you Whole time when he sat, his enemies were spending their time in raging, murder, oppression & blood,
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5761
as now ye may see the great men in this country raging, who are his enemies.
as now you may see the great men in this country raging, who Are his enemies.
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5762
Then all the time that God sate, his enemies were aloft.
Then all the time that God sat, his enemies were aloft.
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5763
And this long sitting of God, what did it? whereas it should haue drawn them to repentance, it confirmed them in their pride, & increased their malice.
And this long sitting of God, what did it? whereas it should have drawn them to Repentance, it confirmed them in their pride, & increased their malice.
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(33) sermon (DIV1)
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5764
Well, God ariseth at the last, and when he ariseth he striketh them with a terrible iudgement.
Well, God arises At the last, and when he arises he striketh them with a terrible judgement.
uh-av, np1 vvz p-acp dt ord, cc c-crq pns31 vvz pns31 vvz pno32 p-acp dt j n1.
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5765
He bringeth in God here, after the manner of earthly Iudges, after the custome of our Iudges:
He brings in God Here, After the manner of earthly Judges, After the custom of our Judges:
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5766
For first they sit downe, they try, seeke out, and aduise; and after aduisement they resolue, and after aduisement and resolution they rise vp, giuen iudgement, and pronounce the sentence.
For First they fit down, they try, seek out, and advise; and After advisement they resolve, and After advisement and resolution they rise up, given judgement, and pronounce the sentence.
c-acp ord pns32 vvi a-acp, pns32 vvb, vvb av, cc vvi; cc p-acp n1 pns32 vvb, cc p-acp n1 cc n1 pns32 vvb a-acp, vvn n1, cc vvb dt n1.
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5767
Euen so the Prophet bringeth in God after the same manner, sitting, and after sitting arising and pronouncing the sentence.
Eve so the Prophet brings in God After the same manner, sitting, and After sitting arising and pronouncing the sentence.
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5768
Then the Lord ye see hath his time of sitting, & his time of rising.
Then the Lord you see hath his time of sitting, & his time of rising.
av dt n1 pn22 vvb vhz po31 n1 pp-f vvg, cc po31 n1 pp-f vvg.
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5769
The time of his sitting, I call the time of his patience, the time of his long suffering, the time of his benignity, whereby he allureth,
The time of his sitting, I call the time of his patience, the time of his long suffering, the time of his benignity, whereby he Allureth,
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5770
yea if it were possible, his very enemies to turne vnto him:
yea if it were possible, his very enemies to turn unto him:
uh cs pn31 vbdr j, po31 j n2 pc-acp vvi p-acp pno31:
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5771
And I call the time of his sitting, the time of his delay of the execution of his iudgement.
And I call the time of his sitting, the time of his Delay of the execution of his judgement.
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5772
I call the time of his rising, the time of his execution, the time of his hote wrath,
I call the time of his rising, the time of his execution, the time of his hight wrath,
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5773
and the time of the declaration of his righteous iudgement vpon flesh.
and the time of the declaration of his righteous judgement upon Flesh.
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5774
The Lord hath both these times, and they who abuse the time of his sitting, shall not be able to escape the time of his rising.
The Lord hath both these times, and they who abuse the time of his sitting, shall not be able to escape the time of his rising.
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5775
Senacherib abused the patience and long suffering of Gods sitting, but he escaped not his rising,Sennacherib abused the patience and long suffering of God's sitting, but he escaped not his rising,
np1 vvn dt n1 cc av-j vvg pp-f n2 vvg, cc-acp pns31 vvd xx po31 n-vvg,
(33) sermon (DIV1)
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5776
as he did beare him witnesse. All doctrine should be applied to our present estate;
as he did bear him witness. All Doctrine should be applied to our present estate;
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5777
all mens consciences are asleepe, and except they be now wakened in time, terrible shall that wakening be which they shall haue,
all men's Consciences Are asleep, and except they be now wakened in time, terrible shall that wakening be which they shall have,
d ng2 n2 vbr j, cc c-acp pns32 vbb av vvn p-acp n1, j vmb cst n-vvg vbi r-crq pns32 vmb vhi,
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5778
when the terrours thereof shall oppresse them.
when the terrors thereof shall oppress them.
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5779
Therefore it is good that this matter of terror were presented in time, to waken the conscience.
Therefore it is good that this matter of terror were presented in time, to waken the conscience.
av pn31 vbz j cst d n1 pp-f n1 vbdr vvn p-acp n1, pc-acp vvi dt n1.
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5780
For by the way, the biting conscience is not the worst of all sort of consciences,
For by the Way, the biting conscience is not the worst of all sort of Consciences,
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5781
but the biting conscience is in ye second ranke: for the conscience that biteth thee, and accuseth thee, sendeth thee to seeke remedy.
but the biting conscience is in the second rank: for the conscience that bites thee, and Accuseth thee, sends thee to seek remedy.
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5782
And the more that it hasteth thee, the sooner thou purchasest remission of thy sinnes, and peace in the body and blood of Christ Iesus.
And the more that it hastes thee, the sooner thou purchasest remission of thy Sins, and peace in the body and blood of christ Iesus.
cc dt av-dc cst pn31 vvz pno21, dt av-c pns21 vv2 n1 pp-f po21 n2, cc n1 p-acp dt n1 cc n1 pp-f np1 np1.
(33) sermon (DIV1)
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5783
So of all consciences the biting conscience is not the worst, but is in the second ranke:
So of all Consciences the biting conscience is not the worst, but is in the second rank:
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5784
it sendeth thee to seeke remedy.
it sends thee to seek remedy.
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5785
Onely of this beware, that thou furnish not matter to her biting by increasing of further corruption,
Only of this beware, that thou furnish not matter to her biting by increasing of further corruption,
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(33) sermon (DIV1)
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5786
but euer cast out sin wherby God is offended, and this biting nourished;
but ever cast out since whereby God is offended, and this biting nourished;
cc-acp av vvd av n1 c-crq np1 vbz vvn, cc d n-vvg vvd;
(33) sermon (DIV1)
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5787
and in the end thou shalt finde a true pacification, and a taste of the right peace that floweth from Christ Iesus, which peace passeth all vnderstanding. To come to the particular:
and in the end thou shalt find a true pacification, and a taste of the right peace that flows from christ Iesus, which peace passes all understanding. To come to the particular:
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(33) sermon (DIV1)
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5788
The Lord is not risen as yet in this country, albeit he hath sitten long.
The Lord is not risen as yet in this country, albeit he hath sitten long.
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5789
And why hath he sitten, but to see if his enemies will repent? And hath this taken effect? No;
And why hath he sitten, but to see if his enemies will Repent? And hath this taken Effect? No;
cc q-crq vhz pns31 vvn, cc-acp pc-acp vvi cs po31 n2 vmb vvi? np1 vhz d vvn n1? uh-dx;
(33) sermon (DIV1)
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5790
for he hath not greater enemies in any part then the great men in this countrey, where his word is so clearely preached.
for he hath not greater enemies in any part then the great men in this country, where his word is so clearly preached.
c-acp pns31 vhz xx jc n2 p-acp d n1 av dt j n2 p-acp d n1, c-crq po31 n1 vbz av av-j vvn.
(33) sermon (DIV1)
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5791
So that the greater the knowledge is, the greater is the contempt; and the greater the contempt is, the heauier must the iudgement be that abideth them.
So that the greater the knowledge is, the greater is the contempt; and the greater the contempt is, the Heavier must the judgement be that Abideth them.
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(33) sermon (DIV1)
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5792
Now in all this time of the Lords sitting, what are they doing? They are burning and scalding, slaying and murthering,
Now in all this time of the lords sitting, what Are they doing? They Are burning and scalding, slaying and murdering,
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(33) sermon (DIV1)
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5793
and vsing all kinde of oppression, and raging so, as if there were not a King in Israel.
and using all kind of oppression, and raging so, as if there were not a King in Israel.
cc vvg d n1 pp-f n1, cc vvg av, c-acp cs pc-acp vbdr xx dt n1 p-acp np1.
(33) sermon (DIV1)
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5794
Well, the Lord sitteth not to this end, that they should abuse his patience;
Well, the Lord Sitteth not to this end, that they should abuse his patience;
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(33) sermon (DIV1)
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5795
he sitteth not that they should be confirmed in their cruelty, that they should lose their knowledge,
he Sitteth not that they should be confirmed in their cruelty, that they should loose their knowledge,
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(33) sermon (DIV1)
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5796
or thinke that either there were not God, or God were become like themselues.
or think that either there were not God, or God were become like themselves.
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(33) sermon (DIV1)
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5797
Alwayes I say, this is not the end wherefore he sitteth, but he sitteth onely to this end, that he may draw them by the hand to repentance.
Always I say, this is not the end Wherefore he Sitteth, but he Sitteth only to this end, that he may draw them by the hand to Repentance.
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(33) sermon (DIV1)
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5798
And now seeing they haue abused the time of his sitting, he is euen at the rising;
And now seeing they have abused the time of his sitting, he is even At the rising;
cc av vvg pns32 vhb vvn dt n1 pp-f po31 n-vvg, pns31 vbz av p-acp dt n-vvg;
(33) sermon (DIV1)
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5799
And assuredly the Lord shall rise to be reuenged vpon the iniquities of the great men of this Country, whose sinnes do so abound.
And assuredly the Lord shall rise to be revenged upon the iniquities of the great men of this Country, whose Sins do so abound.
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(33) sermon (DIV1)
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5800
And whereby know ye this? By one argument which is infallible. Examine by your owne wit and iudgement which ye haue of the booke of God, and by your naturall iudgement:
And whereby know you this? By one argument which is infallible. Examine by your own wit and judgement which you have of the book of God, and by your natural judgement:
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5801
Is it possible that the ground of this country is able to beare a greater birth of iniquitie, both in Hie-land & Low-land? Is it possible that it can be heauier loaden with mischiefe in all corners then it is now? Yea the ground must be disburdened of this iniquity, where the Leiutenant whō God hath placed, ouerseeth it,
Is it possible that the ground of this country is able to bear a greater birth of iniquity, both in Highland & Lowland? Is it possible that it can be Heavier loaded with mischief in all corners then it is now? Yea the ground must be disburdened of this iniquity, where the Lieutenant whom God hath placed, overseeth it,
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5802
and will not disburden the earth of her birth:
and will not disburden the earth of her birth:
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(33) sermon (DIV1)
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5803
where the Magistrates that are inferiors neglect their duties, of necessity he must extraordinarily from the heauen disburden the earth thereof.
where the Magistrates that Are inferiors neglect their duties, of necessity he must extraordinarily from the heaven disburden the earth thereof.
c-crq dt n2 cst vbr n2-jn vvb po32 n2, pp-f n1 pns31 vmb av-j p-acp dt n1 vvi dt n1 av.
(33) sermon (DIV1)
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5804
And surely to let this passe, if there were no more but these horrible confusions in all parts, which no man can ouertake, it appeareth that the Iudge of the world himselfe shall come downe shortly to disburden it.
And surely to let this pass, if there were no more but these horrible confusions in all parts, which no man can overtake, it appears that the Judge of the world himself shall come down shortly to disburden it.
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(33) sermon (DIV1)
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5805
And why? Because I see all tokens that go immediatly before his cōming, to be already passed;
And why? Because I see all tokens that go immediately before his coming, to be already passed;
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5806
faith is skarslie to be found, yea no faith in promises, much lesse faith in Christ Iesus.
faith is skarslie to be found, yea no faith in promises, much less faith in christ Iesus.
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(33) sermon (DIV1)
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5807
For iniquity aboundeth so, and there are so many confusions left vnouertaken by the Magistrate, that it appeareth clearely, •he Iudge himselfe must needes come,
For iniquity Aboundeth so, and there Are so many confusions left vnouertaken by the Magistrate, that it appears clearly, •he Judge himself must needs come,
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(33) sermon (DIV1)
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5808
and that the Iudge of the world shall be the first yt shall redresse this confusion.
and that the Judge of the world shall be the First that shall redress this confusion.
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(33) sermon (DIV1)
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5809
And seeing it is so, it becometh not vs to be idle, for surely the time draweth neare.
And seeing it is so, it Becometh not us to be idle, for surely the time draws near.
np1 vvg pn31 vbz av, pn31 vvz xx pno12 pc-acp vbi j, c-acp av-j dt n1 vvz av-j.
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5810
And if the time shall be shortened for the elects cause, now I thinke it shall be shortened for the cries of the poore of this land.
And if the time shall be shortened for the elects cause, now I think it shall be shortened for the cries of the poor of this land.
cc cs dt n1 vmb vbi vvn p-acp dt vvz n1, av pns11 vvb pn31 vmb vbi vvn p-acp dt n2 pp-f dt j pp-f d n1.
(33) sermon (DIV1)
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5811
Therfore it is no time for vs to sleepe. It is time for vs to prepare to go & meete yt great Iudge now, whilst oyle is offered abundantly: buy oyle to your lamps;
Therefore it is no time for us to sleep. It is time for us to prepare to go & meet that great Judge now, while oil is offered abundantly: buy oil to your lamps;
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(33) sermon (DIV1)
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5812
for so soone as the Trumpet blowes, and that he is making homeward from the cloudes to his Fathers dwelling, from whence he shall come, it is no time to haue our oyle to seeke.
for so soon as the Trumpet blows, and that he is making homeward from the Clouds to his Father's Dwelling, from whence he shall come, it is no time to have our oil to seek.
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(33) sermon (DIV1)
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5813
Now we haue this oyle of gladnesse freely offered:
Now we have this oil of gladness freely offered:
av pns12 vhb d n1 pp-f n1 av-j vvn:
(33) sermon (DIV1)
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5814
Therfore it becometh you to prepare your selues, that when he cometh, whether it be at night or in the morning, by night or by day, he may not finde you vnawares.
Therefore it Becometh you to prepare your selves, that when he comes, whither it be At night or in the morning, by night or by day, he may not find you unawares.
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(33) sermon (DIV1)
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5815
These iniquities and wickednesse of the heart of man are so deepe, that if the Ethnik might say iustlie, that the labyrinths & deceits of the hart of man are infinite;
These iniquities and wickedness of the heart of man Are so deep, that if the Ethnik might say justly, that the labyrinths & Deceits of the heart of man Are infinite;
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how much more may we speak it, hauing Ierem. his warrant, who calleth it deepe and inscrutable aboue all things? Ierem. 17. It is time therefore, that we be busie in seeking the renewing, breaking and humiliation of our hearts,
how much more may we speak it, having Jeremiah his warrant, who calls it deep and inscrutable above all things? Jeremiah 17. It is time Therefore, that we be busy in seeking the renewing, breaking and humiliation of our hearts,
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for the outward scarre, suppose it appeareth to be whole, where the inward is festered, it auaileth nothing,
for the outward scar, suppose it appears to be Whole, where the inward is festered, it avails nothing,
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5818
but maketh it to fester againe.
but makes it to fester again.
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5819
Therefore now it is time to study to haue your hearts broken, for once they must be broken ere they be healed.
Therefore now it is time to study to have your hearts broken, for once they must be broken ere they be healed.
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5820
Once they must be low ere they be high.
Once they must be low ere they be high.
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5821
For thine heart that was neuer touched with any sense of thine owne sinne, and feeling of Gods iudgement, knew neuer what the taste of mercy meant:
For thine heart that was never touched with any sense of thine own sin, and feeling of God's judgement, knew never what the taste of mercy meant:
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For there is no way to go to heauen, but by the gates of hel.
For there is no Way to go to heaven, but by the gates of hell.
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5823
Therefore it is time to beg of God, that he would bring your hearts to that estate, that ye may know your sin, & sorrow for it;
Therefore it is time to beg of God, that he would bring your hearts to that estate, that you may know your since, & sorrow for it;
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5824
and that he may prepare your hearts so, that ye may looke for the accomplishment of your happinesse in his coming:
and that he may prepare your hearts so, that you may look for the accomplishment of your happiness in his coming:
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5825
And where the hart is so desirous of that day, it may be welcome, come when it will.
And where the heart is so desirous of that day, it may be welcome, come when it will.
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5826
The Lord of heauen prepare your hearts: It is not possible that this can be done, O Lord;
The Lord of heaven prepare your hearts: It is not possible that this can be done, Oh Lord;
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except thou by the mighty power of thy Spirit, humble them, and hammer downe this naturall hardnes that is in them, otherwise our hearts wil neuer giue obedience to thee. Therfore, O Lord, worke it.
except thou by the mighty power of thy Spirit, humble them, and hammer down this natural hardness that is in them, otherwise our hearts will never give Obedience to thee. Therefore, Oh Lord, work it.
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Now in the end of the verse he letteth vs see, to what end the Lord rise and executed iudgment:
Now in the end of the verse he lets us see, to what end the Lord rise and executed judgement:
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The chiefe cause that mooued him to rise, was the poore and oppressed in all corners of the earth.
The chief cause that moved him to rise, was the poor and oppressed in all corners of the earth.
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5830
The great complaint and crie of the people in all countries, was the cause why God did rise.
The great complaint and cry of the people in all countries, was the cause why God did rise.
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5831
Examine then and try, hath not God good cause to rise in this countrie? I know wel there can not be more complaints of the poore in a countrie then in this:
Examine then and try, hath not God good cause to rise in this country? I know well there can not be more complaints of the poor in a country then in this:
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so that it is no maruell, but he rise and that suddainlie, he is like vnto himselfe no was of before:
so that it is no marvel, but he rise and that suddenly, he is like unto himself no was of before:
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5833
Then these great complaints and cries of the poore, must make him to rise as ye haue it, Psal. 12. And if they preuent no• his rising, terrible shall it be to the wicked:
Then these great complaints and cries of the poor, must make him to rise as you have it, Psalm 12. And if they prevent no• his rising, terrible shall it be to the wicked:
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5834
for euer with the saluation of his owne the destruction of his enemies is ioyned. And out of these, both saluation & destruction, he maketh himselfe to be glorified.
for ever with the salvation of his own the destruction of his enemies is joined. And out of these, both salvation & destruction, he makes himself to be glorified.
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5835
Then I would these bloudie men and oppressors (that renowne themselues with shame and ignominie) knew that the Lord will ris• and that shortly,
Then I would these bloody men and Oppressors's (that renown themselves with shame and ignominy) knew that the Lord will ris• and that shortly,
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5836
except they preuent him, whereof I see no appearance.
except they prevent him, whereof I see no appearance.
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5837
In the tenth verse he letteth vs see to what purpose the great furie of these men serueth;
In the tenth verse he lets us see to what purpose the great fury of these men serveth;
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5838
and in the beginning he letteth vs see it with a constant affirmation, Surely, surely, the rage of men shall turne to his praise:
and in the beginning he lets us see it with a constant affirmation, Surely, surely, the rage of men shall turn to his praise:
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5839
Their greatest rage and highest furie is the highest matter of the Lords praise.
Their greatest rage and highest fury is the highest matter of the lords praise.
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That same fury and rage whereby they thinke to dishonour God and ouerwhelme his Church, he turneth to the contrary,
That same fury and rage whereby they think to dishonour God and overwhelm his Church, he turns to the contrary,
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and maketh out of that same furie his owne glorie and the deliuery of his Church to shine.
and makes out of that same fury his own glory and the delivery of his Church to shine.
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5842
The Lord is a wonderfull workman, he bringeth about his purpose in such sort, that he can draw out light out of darknesse,
The Lord is a wonderful workman, he brings about his purpose in such sort, that he can draw out Light out of darkness,
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5843
and bring forth his owne praise out of their greatest rage.
and bring forth his own praise out of their greatest rage.
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5844
Haue ye not seene this from time to time? hath he not made his greatest enemies to testifie it,
Have you not seen this from time to time? hath he not made his greatest enemies to testify it,
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5845
and drawne a confession out of their owne mouthes? Ye reade in the historie of Iulian the Apostata,
and drawn a Confessi out of their own mouths? You read in the history of Iulian the Apostata,
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5846
when he was in his greatest rage, and in the top of his fury prouoking Christ to the combat:
when he was in his greatest rage, and in the top of his fury provoking christ to the combat:
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5847
in that high rage whilest he draweth his weapon to strike our head, he striketh himselfe:
in that high rage whilst he draws his weapon to strike our head, he striketh himself:
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5848
and after he had giuen himselfe a deadly wound, he bursteth foorth and saith at the last, Thou hast won ô Galilean:
and After he had given himself a deadly wound, he bursteth forth and Says At the last, Thou hast wone o Galilean:
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5849
so out of his owne mouth the Lord drew a confession of this praise.
so out of his own Mouth the Lord drew a Confessi of this praise.
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5850
Ye reade in the 6. of Exod. of those inchanters that opposed themselues to Moses and Aaron, and counterfeited all that they did vntill it came to the plague of Lice:
You read in the 6. of Exod of those enchanters that opposed themselves to Moses and Aaron, and counterfeited all that they did until it Come to the plague of Lice:
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5851
there they stand and say, It is the finger of the Lord;
there they stand and say, It is the finger of the Lord;
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5852
as if they would say, This plague is done by the mightie hand and power of God onely, we are not able to counterfeit it.
as if they would say, This plague is done by the mighty hand and power of God only, we Are not able to counterfeit it.
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5853
Here we see they are compelled out of their owne mouth to confesse the praise of the Lord.
Here we see they Are compelled out of their own Mouth to confess the praise of the Lord.
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5854
Senacherib was compelled to say, (who list to reade that historie) and it is said that his graue hath this superscription, that he confessed it was the great God of heauen that fought against him.Sennacherib was compelled to say, (who list to read that history) and it is said that his graven hath this superscription, that he confessed it was the great God of heaven that fought against him.
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5855
Now heare ye at the same present, what say the Spaniards? They are compelled to say, that it was the finger of the Lord, the mightie hand of the God of Iacob that hath wrought this ouerthrow without the helpe of any creature.
Now hear you At the same present, what say the Spanish? They Are compelled to say, that it was the finger of the Lord, the mighty hand of the God of Iacob that hath wrought this overthrow without the help of any creature.
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5856
So by these examples and manie moe ye see the veritie of this proposition:
So by these Examples and many more you see the verity of this proposition:
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5857
God maketh the greatest rage and furie of his enemies to be the greatest matter of his praise.
God makes the greatest rage and fury of his enemies to be the greatest matter of his praise.
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5858
Now in ye end of the verse he meeteth an obiection, which the Church might haue obiected.
Now in you end of the verse he meeteth an objection, which the Church might have objected.
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5859
For the Church in those dayes (as the Church this day) might haue said,
For the Church in those days (as the Church this day) might have said,
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5860
Although this victory of the Lords be strange and wonderfull, yet he hath not slaine all:
Although this victory of the lords be strange and wonderful, yet he hath not slain all:
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5861
For we vnderstand that the Lord shall not make all Christs enemies his footstoole vntill the last day.
For we understand that the Lord shall not make all Christ enemies his footstool until the last day.
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5862
And therefore seeing there is a remnant of them who are endued with that same restlesse spirit that their fo•efathers were before, they cannot rest,
And Therefore seeing there is a remnant of them who Are endued with that same restless Spirit that their fo•efathers were before, they cannot rest,
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5863
but still pursue and come against the Church of God.
but still pursue and come against the Church of God.
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5864
For the spirit of the diuell although it possesse not all ye enemies in a like measure,
For the Spirit of the Devil although it possess not all you enemies in a like measure,
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5865
yet they are all possessed with one sort and kind of spirit, which possest their elder brother Cain ;
yet they Are all possessed with one sort and kind of Spirit, which possessed their elder brother Cain;
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5866
to wit, the spirit of persecution possesseth thē all where euer they be scattered.
to wit, the Spirit of persecution Possesses them all where ever they be scattered.
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5867
And as Cain persecuted his brother Abel, so we must looke to be persecuted of them:
And as Cain persecuted his brother Abel, so we must look to be persecuted of them:
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5868
as ye heare this spirit bursting forth in horrible effects which come to your eares our of Roan, out of Paris,
as you hear this Spirit bursting forth in horrible effects which come to your ears our of Roan, out of paris,
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5869
and out of all those parts.
and out of all those parts.
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5870
Ye heare there of the gr•at persecution and bloudie rage of the enemies, which testifieth that they are possessed with that same spirit of persecution where with their elder brother Cain was possest.
You hear there of the gr•at persecution and bloody rage of the enemies, which Testifieth that they Are possessed with that same Spirit of persecution where with their elder brother Cain was possessed.
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5871
So the Church seeing that the Lord hath not slaine all, but that there is a remnant left, who are endued with that same restlesse spirit of their predecessors, she might haue said, Who shall restraine the remnant of the rage of the enemies? For although that here they be called a remnant,
So the Church seeing that the Lord hath not slain all, but that there is a remnant left, who Are endued with that same restless Spirit of their predecessors, she might have said, Who shall restrain the remnant of the rage of the enemies? For although that Here they be called a remnant,
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5872
yet in respect of vs they are not a remnant, but an huge multitude.
yet in respect of us they Are not a remnant, but an huge multitude.
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5873
Therefore seeing it is so that they are possessed with this spirit that will make them to conioyne their forces, they will renew their assault,
Therefore seeing it is so that they Are possessed with this Spirit that will make them to conjoin their forces, they will renew their assault,
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5874
and who shall restraine them?
and who shall restrain them?
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5875
The Prophet answers clearely in the name of God, and biddeth the Church take no thought of their rage: The Prophet answers clearly in the name of God, and bids the Church take no Thought of their rage:
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5876
for he that had destroyed the roote, would destroy the remnant: the God of glorie that ouerthrew the maine armie, would also restraine the remnant.
for he that had destroyed the root, would destroy the remnant: the God of glory that overthrew the main army, would also restrain the remnant.
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5877
The Church hath no more adoe but to depend vpon the God of armies, and he shall fight for her.
The Church hath no more ado but to depend upon the God of armies, and he shall fight for her.
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5878
Now ye see how clearely and easily this matter applyeth it selfe:
Now you see how clearly and Easily this matter Applieth it self:
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5879
Ye know how it is common in the mouthes of all men, that this fleete which is perished, is counted to haue come onely to haue scoured the waters,
You know how it is Common in the mouths of all men, that this fleet which is perished, is counted to have come only to have scoured the waters,
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5880
and to haue espied the forces of the Queene of England; there is a greater armie coming, the second assault shall be made with greater courage,
and to have espied the forces of the Queen of England; there is a greater army coming, the second assault shall be made with greater courage,
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5881
and shall haue a better successe.
and shall have a better success.
cc vmb vhi dt jc n1.
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5882
This is the cōmon obiection, & vpon this the weake ones of ye Church may aske:
This is the Common objection, & upon this the weak ones of the Church may ask:
d vbz dt j n1, cc p-acp d dt j pi2 pp-f dt n1 vmb vvi:
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5883
Who shall restraine this remnant? and who shall oppose vnto this second assault? The Prophet answereth, the God of heauen shall restraine the second assault:
Who shall restrain this remnant? and who shall oppose unto this second assault? The Prophet Answers, the God of heaven shall restrain the second assault:
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5884
The mightie God of this Isle who hath shewed himselfe wonderfull from time to time in this countrey, howsoeuer we be ingrate, he shall restraine the second as he did the first:
The mighty God of this Isle who hath showed himself wonderful from time to time in this country, howsoever we be ingrate, he shall restrain the second as he did the First:
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5885
So on our part we haue no more ado, but to hold vs in the sight of God.
So on our part we have no more ado, but to hold us in the sighed of God.
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5886
And this is euen a very great worke to hold vs in his eye:
And this is even a very great work to hold us in his eye:
cc d vbz av-j dt j j n1 pc-acp vvi pno12 p-acp po31 n1:
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5887
for by bending vp of our eye to him, we shall draw downe his mercifull eye to vs:
for by bending up of our eye to him, we shall draw down his merciful eye to us:
c-acp p-acp vvg a-acp pp-f po12 n1 p-acp pno31, pns12 vmb vvi a-acp po31 j n1 p-acp pno12:
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5888
and so being guarded with his eye, and being enuironed with his mercifull protection which is vnto vs a brasen wall, the enemie shall neuer preuaile, assaile when he pleaseth.
and so being guarded with his eye, and being environed with his merciful protection which is unto us a brazen wall, the enemy shall never prevail, assail when he Pleases.
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5889
And this shall be done onely by holding vs in the sight of Gods eye.
And this shall be done only by holding us in the sighed of God's eye.
cc d vmb vbi vdn av-j p-acp vvg pno12 p-acp dt n1 pp-f npg1 n1.
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5890
Therefore so long as euery one of you in particular, and this countrey in generall, is able to hold themselues in the sight of his eye, heauen and earth and all that is therein, is not able to ouercome them.
Therefore so long as every one of you in particular, and this country in general, is able to hold themselves in the sighed of his eye, heaven and earth and all that is therein, is not able to overcome them.
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5891
But if thou build vp a parpan wall of thine own making betweene thee and him,
But if thou built up a parpan wall of thine own making between thee and him,
p-acp cs pns21 vvb a-acp dt n1 n1 pp-f po21 d vvg p-acp pno21 cc pno31,
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5892
then not he onely, but all his creature shall be fearefull to thee and ready to destroy thee.
then not he only, but all his creature shall be fearful to thee and ready to destroy thee.
cs xx pns31 j, p-acp d po31 n1 vmb vbi j p-acp pno21 cc j pc-acp vvi pno21.
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5893
For, wherefore is it that some men are commonly so exceedingly affraid, but only for want of an issue? and we haue this issue of trouble onely in the sight of his eye:
For, Wherefore is it that Some men Are commonly so exceedingly afraid, but only for want of an issue? and we have this issue of trouble only in the sighed of his eye:
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5894
So that if thou keepe God, thou hast euer a sure issue.
So that if thou keep God, thou hast ever a sure issue.
av cst cs pns21 vvb np1, pns21 vh2 av dt j n1.
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5895
O then, the care of a Christian should be this, to repent and sorrow for his sinnes past, to demolish and cast downe this parpan wall of iniquitie that it grow no more,
O then, the care of a Christian should be this, to Repent and sorrow for his Sins past, to demolish and cast down this parpan wall of iniquity that it grow no more,
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5896
but that by sobs and sighs, peece by peece it may be demolished.
but that by sobs and sighs, piece by piece it may be demolished.
cc-acp cst p-acp n2 cc n2, n1 p-acp n1 pn31 vmb vbi vvn.
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5897
No question, the more sinne is remooued, the more we are in the sight of his eye;
No question, the more sin is removed, the more we Are in the sighed of his eye;
dx n1, dt av-dc n1 vbz vvn, dt av-dc pns12 vbr p-acp dt n1 pp-f po31 n1;
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5898
and the more we see him, the greater comfort shall we get all manner of waies:
and the more we see him, the greater Comfort shall we get all manner of ways:
cc dt av-dc pns12 vvb pno31, dt jc n1 vmb pns12 vvi d n1 pp-f n2:
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5899
There is no other way to be saued but by this. Thus farre concerning the second part of our diuision.
There is no other Way to be saved but by this. Thus Far Concerning the second part of our division.
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5900
Now in the third part which is in the last two verses, he concludeth with a notable exhortation, that seeing the God of heauen hath deserued so well of her, she should shew her selfe thankfull.
Now in the third part which is in the last two Verses, he Concludeth with a notable exhortation, that seeing the God of heaven hath deserved so well of her, she should show her self thankful.
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5901
The least thing that she can do is to praise the Name of God, yea surely it is the least thing:
The least thing that she can do is to praise the Name of God, yea surely it is the least thing:
dt ds n1 cst pns31 vmb vdi vbz pc-acp vvi dt n1 pp-f np1, uh av-j pn31 vbz dt ds n1:
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5902
Therefore he saith, Vow, and performe your vowes ; Vow to testifie your thankfulnesse:
Therefore he Says, Voelli, and perform your vows; Voelli to testify your thankfulness:
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5903
Performe your vowes to testifie your obedience, and how readie ye are to serue so good a God.
Perform your vows to testify your Obedience, and how ready you Are to serve so good a God.
vvb po22 n2 pc-acp vvi po22 n1, cc c-crq j pn22 vbr pc-acp vvi av j dt np1.
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5904
By vowes here he vnderstandeth not these foolish vowes, but the action of praise and t•anksgiuing:
By vows Here he understandeth not these foolish vows, but the actium of praise and t•anksgiuing:
p-acp n2 av pns31 vvz xx d j n2, cc-acp dt n1 pp-f n1 cc n1:
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5905
for so oft as the Spirit of God maketh mention of vowes, so oft he meaneth of vowes of thanksgiuing;
for so oft as the Spirit of God makes mention of vows, so oft he means of vows of thanksgiving;
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5906
as ye may see clearely in this booke of the Psalmes, as namely in the 50.55.60.61.65. and 66. Psalmes.
as you may see clearly in this book of the Psalms, as namely in the 50.55.60.61.65. and 66. Psalms.
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5907
And to vow to thanke God, it is a part of our dutie, we are bound to it,
And to Voelli to thank God, it is a part of our duty, we Are bound to it,
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5908
yea we haue our warrant for it.
yea we have our warrant for it.
uh pns12 vhb po12 n1 p-acp pn31.
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5909
And these sorts of vowes are very profitable, for we haue two great benefits by them.
And these sorts of vows Are very profitable, for we have two great benefits by them.
cc d n2 pp-f n2 vbr av j, c-acp pns12 vhb crd j n2 p-acp pno32.
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5910
First they stirre vp & confirme our faith:
First they stir up & confirm our faith:
ord pns32 vvb a-acp cc vvi po12 n1:
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5911
For when a man is in any great extremitie, and promiseth to be thankfull to God if he be deliuered, it strengtheneth his faith,
For when a man is in any great extremity, and promises to be thankful to God if he be Delivered, it strengtheneth his faith,
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5912
and maketh him to looke the more for his deliuerie. And againe, when the deliuery is past that we are returned to our owne home,
and makes him to look the more for his delivery. And again, when the delivery is past that we Are returned to our own home,
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5913
if it were no more but for very shame & keeping of the promise that we made, we cannot but be thankful.
if it were no more but for very shame & keeping of the promise that we made, we cannot but be thankful.
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5914
So these sorts of vowes are good, & ought to be vowed and performed: but those vnlawfull vowes of the Papists haue no ground here.
So these sorts of vows Are good, & ought to be vowed and performed: but those unlawful vows of the Papists have no ground Here.
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5915
Neither ought any wicked vowes ought to be kept, vowes which are rashly vowed to be wickedly performed,
Neither ought any wicked vows ought to be kept, vows which Are rashly vowed to be wickedly performed,
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5916
for in so doing they make a double fault: First, they do a fault in vowing rashly:
for in so doing they make a double fault: First, they do a fault in vowing rashly:
c-acp p-acp av vdg pns32 vvi dt j-jn n1: ord, pns32 vdb dt n1 p-acp vvg av-j:
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5917
secondly, they make a fault in performing their rash vow: All these vowes are beside the warrant of the word;
secondly, they make a fault in performing their rash Voelli: All these vows Are beside the warrant of the word;
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5918
we should promise to be thankfull to God, and to performe. Then the exhortation riseth vnto vs after the example of the Prophet here;
we should promise to be thankful to God, and to perform. Then the exhortation Riseth unto us After the Exampl of the Prophet Here;
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5919
that seeing in this great benefit (although we had neuer receiued moe benefits) the Lord hath deserued so well of you, ye ought euery one of you to frame your hearts to grow in thankfulnesse to him, whereby he may grow in mercie and loue towards you,
that seeing in this great benefit (although we had never received more benefits) the Lord hath deserved so well of you, you ought every one of you to frame your hearts to grow in thankfulness to him, whereby he may grow in mercy and love towards you,
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5920
and in hatred and anger towards his enemies.
and in hatred and anger towards his enemies.
cc p-acp n1 cc n1 p-acp po31 n2.
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5921
And although ye be thankfull, thinke not that ye deserue any thing, for when ye haue done this, ye cannot adde any thing to his estate, ye enrich not God one whit:
And although you be thankful, think not that you deserve any thing, for when you have done this, you cannot add any thing to his estate, you enrich not God one whit:
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5922
It is not possible that he who is absolutely perfect of himselfe can neede any thing whereby his estate may be enriched;
It is not possible that he who is absolutely perfect of himself can need any thing whereby his estate may be enriched;
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5923
yea suppose we adde nothing to his estate, our best thanksgiuing is no waies acceptable to him but by way of grace;
yea suppose we add nothing to his estate, our best thanksgiving is no ways acceptable to him but by Way of grace;
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5924
if Christ Iesus step not in betwixt vs and him, it is not possible that our persons or any action that floweth from our person can be acceptable vnto him.
if christ Iesus step not in betwixt us and him, it is not possible that our Persons or any actium that flows from our person can be acceptable unto him.
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5925
Therefore it is onely by way of grace and mercie in Christ Iesus, in whom he cannot be displeased with vs, that our thankfulnesse is accepted by him:
Therefore it is only by Way of grace and mercy in christ Iesus, in whom he cannot be displeased with us, that our thankfulness is accepted by him:
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5926
So it is not for our merits, as the Papists foolishly alledge, nor by way of our deseruing, that he accepteth of vs;
So it is not for our merits, as the Papists foolishly allege, nor by Way of our deserving, that he Accepteth of us;
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5927
it is by way of mercie and grace that he alloweth of vs and our thankfulnesse.
it is by Way of mercy and grace that he alloweth of us and our thankfulness.
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5928
Indeed he accepteth so of our thanksgiuing, that vnlesse we praise him nothing can please him:
Indeed he Accepteth so of our thanksgiving, that unless we praise him nothing can please him:
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5929
And therefore seeing all our actions are acceptable to him onely in his welbeloued, let vs praise him in Christ.
And Therefore seeing all our actions Are acceptable to him only in his well-beloved, let us praise him in christ.
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5930
Ye see, we will thanke him for meate and drinke after dinner and supper:
You see, we will thank him for meat and drink After dinner and supper:
pn22 vvb, pns12 vmb vvi pno31 p-acp n1 cc vvi p-acp n1 cc n1:
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5931
and why should ye not thanke him for the rest of the creatures? As for this benefit of your deliuerie and preseruation both of Church & countrey, the Lord giue vs hearts to thanke him.
and why should you not thank him for the rest of the creatures? As for this benefit of your delivery and preservation both of Church & country, the Lord give us hearts to thank him.
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5932
Now in the end of this verse he saith, Let them bring presents to him that ought to be feared.
Now in the end of this verse he Says, Let them bring presents to him that ought to be feared.
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5933
We haue no other presents to bring, but this sacrifice of praise and thanksgiuing, which is called calues of the lips, Psal. 51. Would God that this were truly giuen,
We have no other presents to bring, but this sacrifice of praise and thanksgiving, which is called calves of the lips, Psalm 51. Would God that this were truly given,
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5934
although not in such measure as is required.
although not in such measure as is required.
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5935
Alwaies let vs bring these sacrifices, and present them to him onely, who is fearefull, not onely to meane men,
Always let us bring these Sacrifices, and present them to him only, who is fearful, not only to mean men,
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5936
but to the greatest Princes and Monarchs of the earth.
but to the greatest Princes and Monarchs of the earth.
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5937
And how prooueth he this? He prooueth this in the last verse, where he saith, He cutteth off the spirit of Princes :
And how proveth he this? He proveth this in the last verse, where he Says, He cutteth off the Spirit of Princes:
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5938
that is, he spoyleth them of their wit and force:
that is, he spoileth them of their wit and force:
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5939
and last of all, when it pleaseth him, he spoyleth them of the life it selfe, he taketh all from them,
and last of all, when it Pleases him, he spoileth them of the life it self, he Takes all from them,
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5940
euen from these same Princes that oppose themselues most against him;
even from these same Princes that oppose themselves most against him;
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5941
he spoyleth them in an instant of heart & hand and all forces, and maketh them a spectacle to all nations.
he spoileth them in an instant of heart & hand and all forces, and makes them a spectacle to all Nations.
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5942
Well, they will not learne in time, it is terrible for Princes to fall into his hands:
Well, they will not Learn in time, it is terrible for Princes to fallen into his hands:
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For when they fall into his hands, he is not satisfied to spoile them both of heart and hand,
For when they fallen into his hands, he is not satisfied to spoil them both of heart and hand,
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5944
but after he hath spoiled them both of heart and hand, he taketh the very life from them.
but After he hath spoiled them both of heart and hand, he Takes the very life from them.
cc-acp c-acp pns31 vhz vvn pno32 d pp-f n1 cc n1, pns31 vvz dt j n1 p-acp pno32.
(33) sermon (DIV1)
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5945
Senacherib found this, for his owne sonnes laid hands on him & slue him. Our great men thinke they will eschue his hands:Sennacherib found this, for his own Sons laid hands on him & slew him. Our great men think they will eschew his hands:
np1 vvd d, c-acp po31 d n2 vvn n2 p-acp pno31 cc vvd pno31. po12 j n2 vvb pns32 vmb vvi po31 n2:
(33) sermon (DIV1)
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There is no example or proclamation of iudgement that will make them leaue off from burning, slaying and murther.
There is no Exampl or proclamation of judgement that will make them leave off from burning, slaying and murder.
pc-acp vbz dx n1 cc n1 pp-f n1 cst vmb vvi pno32 vvi a-acp p-acp vvg, vvg cc n1.
(33) sermon (DIV1)
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5947
This is not looked to by the Councell, and he who should punish this, ouerseeth it;
This is not looked to by the Council, and he who should Punish this, overseeth it;
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(33) sermon (DIV1)
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5948
and they that are inferiour magistrates ouersee it:
and they that Are inferior Magistrates oversee it:
cc pns32 cst vbr j-jn n2 vvb pn31:
(33) sermon (DIV1)
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5949
so that this land is so ouerwhelmed with sinne, that it cannot be discharged, vntill the great God himselfe doth it.
so that this land is so overwhelmed with sin, that it cannot be discharged, until the great God himself does it.
av cst d n1 vbz av vvn p-acp n1, cst pn31 vmbx vbi vvn, c-acp dt j np1 px31 vdz pn31.
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Terrible is he therefore to Kings, & looke how terrible Kings are to meane men, farre more terrible is he to them.Terrible is he Therefore to Kings, & look how terrible Kings Are to mean men, Far more terrible is he to them.
j vbz pns31 av p-acp n2, cc vvb c-crq j n2 vbr p-acp j n2, av-j av-dc j vbz pns31 p-acp pno32.
(33) sermon (DIV1)
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5951
The Kings of the earth, at least since the Gospell began, haue euer conspired to expell Christ out of the number of Kings,
The Kings of the earth, At least since the Gospel began, have ever conspired to expel christ out of the number of Kings,
dt n2 pp-f dt n1, p-acp ds p-acp dt n1 vvd, vhb av vvn pc-acp vvi np1 av pp-f dt n1 pp-f n2,
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and so to roote out his kingdom, that he should not beare rule in the earth.
and so to root out his Kingdom, that he should not bear Rule in the earth.
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5953
And this conclusion hath bene laid by them.
And this conclusion hath be laid by them.
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5954
So by Kings here to whom he is terrible, is to be vnderstood, those mischieuous Kings that will not acknowledge Christ as King,
So by Kings Here to whom he is terrible, is to be understood, those mischievous Kings that will not acknowledge christ as King,
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(33) sermon (DIV1)
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5955
nor submit their scepter to his scepter: but haue all conspired and assayed their forces to put him out of their number.
nor submit their sceptre to his sceptre: but have all conspired and assayed their forces to put him out of their number.
ccx vvi po32 n1 p-acp po31 n1: cc-acp vhb d vvn cc vvd po32 n2 pc-acp vvi pno31 av pp-f po32 n1.
(33) sermon (DIV1)
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5956
What profit they haue gotten of this, time hath tried. Ye see what the King of Spaine hath gained, ye see what his predecessors gained.
What profit they have got of this, time hath tried. You see what the King of Spain hath gained, you see what his predecessors gained.
q-crq n1 pns32 vhb vvn pp-f d, n1 vhz vvn. pn22 vvb r-crq dt n1 pp-f np1 vhz vvn, pn22 vvb r-crq po31 n2 vvn.
(33) sermon (DIV1)
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And what followeth? There is a secōd assault to be made: and it is not possible but the second assault must be;
And what follows? There is a secōd assault to be made: and it is not possible but the second assault must be;
cc q-crq vvz? pc-acp vbz dt ord n1 pc-acp vbi vvn: cc pn31 vbz xx j p-acp dt ord n1 vmb vbi;
(33) sermon (DIV1)
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For the diuell must be euer like to himselfe.
For the Devil must be ever like to himself.
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(33) sermon (DIV1)
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So the second assault shall come, & in great rage he shall push at that same stone,
So the second assault shall come, & in great rage he shall push At that same stone,
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as he and his predecessors haue done oft before.
as he and his predecessors have done oft before.
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Is it sure that Spaine shall make the second assault? It is sure, and yonder argument letteth me see it:
Is it sure that Spain shall make the second assault? It is sure, and yonder argument lets me see it:
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(33) sermon (DIV1)
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for the spirit of the diuell cannot be at rest.
for the Spirit of the Devil cannot be At rest.
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5963
And what shall come of this? The next thing that ye shall heare, God shall cut off his life;
And what shall come of this? The next thing that you shall hear, God shall Cut off his life;
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(33) sermon (DIV1)
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he that hath spoiled him first of his heart and hand, shall spoyle him of all:
he that hath spoiled him First of his heart and hand, shall spoil him of all:
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(33) sermon (DIV1)
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and so the second thing that ye shall heare, the great Monarch of Spaine shall die.
and so the second thing that you shall hear, the great Monarch of Spain shall die.
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(33) sermon (DIV1)
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5966
And so he shall be disappointed in the second assault, and all the kingdomes which are vnder the protection of this King shall be let loose:
And so he shall be disappointed in the second assault, and all the kingdoms which Are under the protection of this King shall be let lose:
cc av pns31 vmb vbi vvn p-acp dt ord n1, cc d dt n2 r-crq vbr p-acp dt n1 pp-f d n1 vmb vbi vvn j:
(33) sermon (DIV1)
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5967
For rather shall heauen and earth go together, ere God suffer his Church to be rooted out,
For rather shall heaven and earth go together, ere God suffer his Church to be rooted out,
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(33) sermon (DIV1)
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5968
if we remaine in any part of our obedience. O then we ought earnestly to prepare vs to reuerence him who is onely fearefull:
if we remain in any part of our Obedience. O then we ought earnestly to prepare us to Reverence him who is only fearful:
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(33) sermon (DIV1)
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5969
For if they who haue the supreame place will not reuerence him, he shall take their reuerence out of the hearts of men.
For if they who have the supreme place will not Reverence him, he shall take their Reverence out of the hearts of men.
c-acp cs pns32 r-crq vhb dt j n1 vmb xx vvi pno31, pns31 vmb vvi po32 n1 av pp-f dt n2 pp-f n2.
(33) sermon (DIV1)
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5970
It is onely for Gods sake that they are reuerenced: whosoeuer therefore honoureth not God, he shall not honour him.
It is only for God's sake that they Are reverenced: whosoever Therefore Honoureth not God, he shall not honour him.
pn31 vbz av-j p-acp npg1 n1 cst pns32 vbr vvn: r-crq av vvz xx np1, pns31 vmb xx vvi pno31.
(33) sermon (DIV1)
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5971
So we ought to honour God and giue him his due reuerence and his owne place, that we reuerence no man nor the lawes of any man but God, and for Gods cause.
So we ought to honour God and give him his due Reverence and his own place, that we Reverence no man nor the laws of any man but God, and for God's cause.
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(33) sermon (DIV1)
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5972
And so honouring God, God shall honour vs and extoll vs, and that in the righteous merits of his Sonne.
And so honouring God, God shall honour us and extol us, and that in the righteous merits of his Son.
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(33) sermon (DIV1)
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5973
To whom with the Father and the holy Spirit, be all honour and praise, both now and euer, Amen.
To whom with the Father and the holy Spirit, be all honour and praise, both now and ever, Amen.
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5974
THE FOVRTEENTH SERMON, VPON THE 40. PSALME: PREACHED IN THE time of publicke fast.
THE FOURTEENTH SERMON, UPON THE 40. PSALM: PREACHED IN THE time of public fast.
dt ord n1, p-acp dt crd n1: vvn p-acp dt n1 pp-f j n1.
(34) sermon (DIV1)
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1 I waited patiently for the Lord, and he inclined vnto me, and heard my crie.
1 I waited patiently for the Lord, and he inclined unto me, and herd my cry.
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(34) sermon (DIV1)
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5976
2 He brought me also out of the horrible pit, out of the mirie clay, and set my feete vpon the rocke: and ordered my goings.
2 He brought me also out of the horrible pit, out of the miry clay, and Set my feet upon the rock: and ordered my goings.
crd pns31 vvd pno11 av av pp-f dt j n1, av pp-f dt j n1, cc vvb po11 n2 p-acp dt n1: cc vvd po11 n2-vvg.
(34) sermon (DIV1)
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3 And he hath put in my mouth a new song of praise vnto our God:
3 And he hath put in my Mouth a new song of praise unto our God:
crd cc pns31 vhz vvn p-acp po11 n1 dt j n1 pp-f n1 p-acp po12 n1:
(34) sermon (DIV1)
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5978
many shall see it and feare, and shall trust in the Lord.
many shall see it and Fear, and shall trust in the Lord.
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5979
4 Blessed is the man that maketh the Lord his trust, and regardeth not the proud,
4 Blessed is the man that makes the Lord his trust, and Regardeth not the proud,
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(34) sermon (DIV1)
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5980
nor such as turne aside to lies.
nor such as turn aside to lies.
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5981
5 O Lord my God, thou hast made thy wonderfull works so many, that none can count in order to thee, thy thoughts toward vs:
5 Oh Lord my God, thou hast made thy wonderful works so many, that none can count in order to thee, thy thoughts towards us:
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(34) sermon (DIV1)
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5982
I would declare and speake of them, but they are moe then I am able to expresse.
I would declare and speak of them, but they Are more then I am able to express.
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(34) sermon (DIV1)
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5983
6 Sacrifice and offering thou didst not desire: (for mine eares hast thou prepared) burnt offering and sinne offering hast thou not required.
6 Sacrifice and offering thou didst not desire: (for mine ears hast thou prepared) burned offering and sin offering hast thou not required.
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(34) sermon (DIV1)
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7 Thou said I, Loe, I am come, for in the rolle of the booke it is written of me.
7 Thou said I, Lo, I am come, for in the roll of the book it is written of me.
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(34) sermon (DIV1)
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5985
8 I desired to do thy good wil, O my God: yea thy law is within mine heart.
8 I desired to do thy good will, Oh my God: yea thy law is within mine heart.
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(34) sermon (DIV1)
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9 I haue declared thy righteousnesse in the great Congregation: Loe, I will not refraine my lips, O Lord, thou knowest.
9 I have declared thy righteousness in the great Congregation: Lo, I will not refrain my lips, Oh Lord, thou Knowest.
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(34) sermon (DIV1)
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5987
10 I haue not hid thy righteousnesse within my heart, but I haue declared thy truth and thy saluation:
10 I have not hid thy righteousness within my heart, but I have declared thy truth and thy salvation:
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(34) sermon (DIV1)
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5988
I haue not concealed thy mercie and thy truth from the great Congregation. 11 Withdraw not thy tender mercie from me, O Lord:
I have not concealed thy mercy and thy truth from the great Congregation. 11 Withdraw not thy tender mercy from me, Oh Lord:
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(34) sermon (DIV1)
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let thy mercie and thy truth alway preserue me.
let thy mercy and thy truth always preserve me.
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(34) sermon (DIV1)
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12 For innumerable troubles haue compassed me, my sinnes haue taken such hold vpon me, that I am not able to looke vp:
12 For innumerable Troubles have compassed me, my Sins have taken such hold upon me, that I am not able to look up:
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(34) sermon (DIV1)
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5991
yea, they are moe in number then the haires of mine head: therefore mine heart hath failed me.
yea, they Are more in number then the hairs of mine head: Therefore mine heart hath failed me.
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13 Let it please thee, O Lord to deliuer me: make haste, O Lord, to helpe me.
13 Let it please thee, Oh Lord to deliver me: make haste, Oh Lord, to help me.
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5993
14 Let them be confounded and put to shame together that seeke my soule to destroy it, let them be driuen backward and put to rebuke that desire mine hurt.
14 Let them be confounded and put to shame together that seek my soul to destroy it, let them be driven backward and put to rebuke that desire mine hurt.
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(34) sermon (DIV1)
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5994
15 Let them be destroyed for a reward of their shame, which say vnto me, Aha, aha.
15 Let them be destroyed for a reward of their shame, which say unto me, Aha, aha.
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(34) sermon (DIV1)
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5995
16 Let all them that seeke thee, reioyce and be glad in thee: and let them that loue thy saluation, say alway, The Lord be praised.
16 Let all them that seek thee, rejoice and be glad in thee: and let them that love thy salvation, say always, The Lord be praised.
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(34) sermon (DIV1)
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5996
17 Though I be poore and needy, the Lord thinketh on me: thou art mine helper and my deliuerer: my God, make no tarying.
17 Though I be poor and needy, the Lord Thinketh on me: thou art mine helper and my deliverer: my God, make no tarrying.
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(34) sermon (DIV1)
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5997
THis Psalme for the most part, tendeth to praise and thankesgiuing:
THis Psalm for the most part, tendeth to praise and thanksgiving:
d n1 p-acp dt av-ds n1, vvz pc-acp vvi cc n1:
(34) sermon (DIV1)
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5998
For the Author of it (Dauid) partly praiseth God from his owne late experience,
For the Author of it (David) partly Praiseth God from his own late experience,
c-acp dt n1 pp-f pn31 (np1) av vvz np1 p-acp po31 d j n1,
(34) sermon (DIV1)
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and partly from the publike experience of the whole Church.
and partly from the public experience of the Whole Church.
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Therefore for this his experience, he offereth his seruice to God, protesting to be thankefull to him,
Therefore for this his experience, he Offereth his service to God, protesting to be thankful to him,
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(34) sermon (DIV1)
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as he had bene thankfull in times past.
as he had be thankful in times past.
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(34) sermon (DIV1)
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And in the end of the Psalme, he retireth himselfe to prayer, and commendeth his estate to the protection of God, that as he had deliuered him in time past,
And in the end of the Psalm, he retireth himself to prayer, and commends his estate to the protection of God, that as he had Delivered him in time past,
cc p-acp dt n1 pp-f dt n1, pns31 vvz px31 p-acp n1, cc vvz po31 n1 p-acp dt n1 pp-f np1, cst c-acp pns31 vhd vvn pno31 p-acp n1 j,
(34) sermon (DIV1)
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so he would continue the same in mercy to him in time to come. This I take to be the summe of this Psalme.
so he would continue the same in mercy to him in time to come. This I take to be the sum of this Psalm.
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Touching the parts of it, we haue three:
Touching the parts of it, we have three:
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(34) sermon (DIV1)
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in the first wherof we haue the praise and commendation of the mercy and kindnesse of God, whereby it commeth to passe, that he reiecteth not them that depend vpon him.
in the First whereof we have the praise and commendation of the mercy and kindness of God, whereby it comes to pass, that he rejects not them that depend upon him.
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(34) sermon (DIV1)
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In the second, for this experience that he hath found, he offereth his seruice to God;
In the second, for this experience that he hath found, he Offereth his service to God;
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& as he had proclaimed his iustice & mercy in time past, so he protesteth that he is ready to do the same in time to come.
& as he had proclaimed his Justice & mercy in time past, so he protesteth that he is ready to do the same in time to come.
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(34) sermon (DIV1)
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In the third, as I spake before, he retireth to prayer, he commendeth his estate to God, that as it had pleased him to preserue him in time past,
In the third, as I spoke before, he retireth to prayer, he commends his estate to God, that as it had pleased him to preserve him in time past,
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(34) sermon (DIV1)
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so it would please him to preserue him in time to come. Following the literall meaning, this is the effect of the Psalme.
so it would please him to preserve him in time to come. Following the literal meaning, this is the Effect of the Psalm.
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If you take it otherwise, there is a notable prophecy concerning the office of Christ Iesus;
If you take it otherwise, there is a notable prophecy Concerning the office of christ Iesus;
cs pn22 vvb pn31 av, pc-acp vbz dt j n1 vvg dt n1 pp-f np1 np1;
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concerning the abolishing of the old couenant, and establishing of the new:
Concerning the abolishing of the old Covenant, and establishing of the new:
vvg dt n-vvg pp-f dt j n1, cc vvg pp-f dt j:
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and concerning the sacrifice of our high Priest, the Priest of the new Testament, Christ Iesus.
and Concerning the sacrifice of our high Priest, the Priest of the new Testament, christ Iesus.
cc vvg dt n1 pp-f po12 j n1, dt n1 pp-f dt j n1, np1 np1.
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Then to returne to the first part: therein we haue a singular experience set downe: Indeed, if the circumstances were well considered, his experience is more then singular;
Then to return to the First part: therein we have a singular experience Set down: Indeed, if the Circumstances were well considered, his experience is more then singular;
av pc-acp vvi p-acp dt ord n1: av pns12 vhb dt j n1 vvn a-acp: av, cs dt n2 vbdr av vvn, po31 n1 vbz av-dc cs j;
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for by the last Psalme, the estate and care wherein he was at this time may be easily gathered.
for by the last Psalm, the estate and care wherein he was At this time may be Easily gathered.
c-acp p-acp dt ord n1, dt n1 cc n1 c-crq pns31 vbds p-acp d n1 vmb vbi av-j vvn.
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He was pursued by the treason of his owne sonne Absalon, he was pursued by the skornes and Iests of his owne seruants.
He was pursued by the treason of his own son Absalom, he was pursued by the skornes and Jests of his own Servants.
pns31 vbds vvn p-acp dt n1 pp-f po31 d n1 np1, pns31 vbds vvn p-acp dt n2 cc n2 pp-f po31 d n2.
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In this great extremity, he bursteth out into prayer, & beggeth of God, that he would withdraw his hand from him for a space:
In this great extremity, he bursteth out into prayer, & beggeth of God, that he would withdraw his hand from him for a Molle:
p-acp d j n1, pns31 vvz av p-acp n1, cc vvz pp-f np1, cst pns31 vmd vvi po31 n1 p-acp pno31 p-acp dt n1:
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and why? He was consumed with his owne iniquity, he desireth, that at the last he would incline his eares to his prayers,
and why? He was consumed with his own iniquity, he Desires, that At the last he would incline his ears to his Prayers,
cc q-crq? pns31 vbds vvn p-acp po31 d n1, pns31 vvz, cst p-acp dt ord pns31 vmd vvi po31 n2 p-acp po31 n2,
(34) sermon (DIV1)
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and keepe no longer silence at his teares, in respect he knew he was but a soiourner and a pilgrime in the earth,
and keep no longer silence At his tears, in respect he knew he was but a sojourner and a pilgrim in the earth,
cc vvb av-dx av-jc n1 p-acp po31 n2, p-acp n1 pns31 vvd pns31 vbds p-acp dt n1 cc dt n1 p-acp dt n1,
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as the rest of his fathers were:
as the rest of his Father's were:
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he sayth, Withdraw thine heauie hand, O Lord, and let the mercy that I looked for, appeare to me.
he say, Withdraw thine heavy hand, Oh Lord, and let the mercy that I looked for, appear to me.
pns31 vvz, vvb po21 j n1, uh n1, cc vvb dt n1 cst pns11 vvd p-acp, vvb p-acp pno11.
(34) sermon (DIV1)
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Now, in this Psalme he letteth vs see, what issue and end his long wayting obteined, to wit, a most blessed and happy end:
Now, in this Psalm he lets us see, what issue and end his long waiting obtained, to wit, a most blessed and happy end:
av, p-acp d n1 pns31 vvz pno12 vvi, r-crq n1 cc vvi po31 j vvg vvd, p-acp n1, dt av-ds j-vvn cc j n1:
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For in this Psalme we see, that the Lord at last inclined his eare vnto him,
For in this Psalm we see, that the Lord At last inclined his ear unto him,
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and shewed in experience that though he answereth him not at first, yet he was not deafe,
and showed in experience that though he Answers him not At First, yet he was not deaf,
cc vvd p-acp n1 cst cs pns31 vvz pno31 xx p-acp ord, av pns31 vbds xx j,
(34) sermon (DIV1)
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but accomplished his desire, in drawing him out of his misery in the which he lay;
but accomplished his desire, in drawing him out of his misery in the which he lay;
cc-acp vvd po31 n1, p-acp vvg pno31 av pp-f po31 n1 p-acp dt r-crq pns31 vvd;
(34) sermon (DIV1)
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which misery he describeth by two proper similitudes. The first similitude is taken from the pit.
which misery he Describeth by two proper Similitudes. The First similitude is taken from the pit.
r-crq n1 pns31 vvz p-acp crd j n2. dt ord n1 vbz vvn p-acp dt n1.
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The second is taken from the myre of clay.
The second is taken from the mire of clay.
dt ord vbz vvn p-acp dt n1 pp-f n1.
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At the last, the Lord drew him out of this horrible pit, and placed him vpon the shore:
At the last, the Lord drew him out of this horrible pit, and placed him upon the shore:
p-acp dt ord, dt n1 vvd pno31 av pp-f d j n1, cc vvd pno31 p-acp dt n1:
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he opposeth the rocke vnto the pit, and the faire way to the myrie clay, and placed him vpon a plaine and faire way, and directed his iourney.
he Opposeth the rock unto the pit, and the fair Way to the miry clay, and placed him upon a plain and fair Way, and directed his journey.
pns31 vvz dt n1 p-acp dt n1, cc dt j n1 p-acp dt j n1, cc vvd pno31 p-acp dt j cc j n1, cc vvd po31 n1.
(34) sermon (DIV1)
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So his long expectation obtayned a most happy issue. In this his experience, there are three things that offer themselues to be considered:
So his long expectation obtained a most happy issue. In this his experience, there Are three things that offer themselves to be considered:
av po31 j n1 vvd dt av-ds j n1. p-acp d po31 n1, pc-acp vbr crd n2 cst vvb px32 pc-acp vbi vvn:
(34) sermon (DIV1)
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First, what was this that he susteyned in this long wayting, what was it that made him to continue without despaire.
First, what was this that he sustained in this long waiting, what was it that made him to continue without despair.
ord, r-crq vbds d cst pns31 vvd p-acp d av-j vvg, r-crq vbds pn31 cst vvd pno31 pc-acp vvi p-acp n1.
(34) sermon (DIV1)
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Secondly, what was Dauids exercise all the time of this long wayting. Thirdly, what issue & end this long wayting obtayned.
Secondly, what was David exercise all the time of this long waiting. Thirdly, what issue & end this long waiting obtained.
ord, r-crq vbds npg1 vvi d dt n1 pp-f d j vvg. ord, r-crq n1 cc vvi d av-j vvg vvd.
(34) sermon (DIV1)
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As for the wayting, there was no other thing that susteined him, but that same which we Christians call a Christian hope, or a Christian expectation;
As for the waiting, there was no other thing that sustained him, but that same which we Christians call a Christian hope, or a Christian expectation;
p-acp p-acp dt j-vvg, pc-acp vbds dx j-jn n1 cst vvd pno31, cc-acp cst d r-crq pns12 njpg2 n1 dt njp n1, cc dt njp n1;
(34) sermon (DIV1)
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which hope is the worke of the holy Spirit, wrought in vs by the power therof, whereby it cometh to passe, that we with great patience abide the performance of the Lords promises.
which hope is the work of the holy Spirit, wrought in us by the power thereof, whereby it comes to pass, that we with great patience abide the performance of the lords promises.
r-crq n1 vbz dt n1 pp-f dt j n1, vvn p-acp pno12 p-acp dt n1 av, c-crq pn31 vvz pc-acp vvi, cst pns12 p-acp j n1 vvi dt n1 pp-f dt n2 n2.
(34) sermon (DIV1)
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In this hope there are two things inclosed: In this hope there Are two things enclosed:
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There is first, the absence of the thing hoped for, & yet notwithstanding a certaine expectation of the same.
There is First, the absence of the thing hoped for, & yet notwithstanding a certain expectation of the same.
pc-acp vbz ord, dt n1 pp-f dt n1 vvd p-acp, cc av p-acp dt j n1 pp-f dt d.
(34) sermon (DIV1)
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This hope of ours is different from our faith, though it rise and spring thereof, in two speciall points:
This hope of ours is different from our faith, though it rise and spring thereof, in two special points:
d n1 pp-f png12 vbz j p-acp po12 n1, cs pn31 vvi cc vvi av, p-acp crd j n2:
(34) sermon (DIV1)
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6037
For the nature of faith, taketh hold on the promise; for nothing can be beleeued but the promise:
For the nature of faith, Takes hold on the promise; for nothing can be believed but the promise:
c-acp dt n1 pp-f n1, vvz n1 p-acp dt n1; c-acp pix vmb vbi vvn p-acp dt n1:
(34) sermon (DIV1)
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promises are propounded to be beleeued, and commandements to be obeyed. The nature of faith then, taketh hold of the promise:
promises Are propounded to be believed, and Commandments to be obeyed. The nature of faith then, Takes hold of the promise:
n2 vbr vvn pc-acp vbi vvn, cc n2 pc-acp vbi vvn. dt n1 pp-f n1 av, vvz n1 pp-f dt n1:
(34) sermon (DIV1)
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6039
The nature of hope looketh not so much to the promise, as to the thing promised.
The nature of hope looks not so much to the promise, as to the thing promised.
dt n1 pp-f n1 vvz xx av av-d p-acp dt n1, c-acp p-acp dt n1 vvd.
(34) sermon (DIV1)
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6040
The nature of hope is to looke continually, vntil it possesse the thing that is promised.
The nature of hope is to look continually, until it possess the thing that is promised.
dt n1 pp-f n1 vbz pc-acp vvi av-j, c-acp pn31 vvb dt n1 cst vbz vvn.
(34) sermon (DIV1)
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6041
The nature of faith maketh the thing which is absent in it selfe and in very deede, to be present,
The nature of faith makes the thing which is absent in it self and in very deed, to be present,
dt n1 pp-f n1 vvz dt n1 r-crq vbz j p-acp pn31 n1 cc p-acp j n1, pc-acp vbi j,
(34) sermon (DIV1)
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as if it were extant and subsisting before thy senses: and therefore, faith is called the ground & substance of things absent;
as if it were extant and subsisting before thy Senses: and Therefore, faith is called the ground & substance of things absent;
c-acp cs pn31 vbdr j cc vvg p-acp po21 n2: cc av, n1 vbz vvn dt n1 cc n1 pp-f n2 j;
(34) sermon (DIV1)
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for faith maketh them as sure by the promise as if the thing promised were in my hand.
for faith makes them as sure by the promise as if the thing promised were in my hand.
p-acp n1 vvz pno32 p-acp j p-acp dt n1 c-acp cs dt n1 vvn vbdr p-acp po11 n1.
(34) sermon (DIV1)
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It maketh me as sure of the promise, as if the debt were already payed.
It makes me as sure of the promise, as if the debt were already paid.
pn31 vvz pno11 p-acp j pp-f dt n1, c-acp cs dt n1 vbdr av vvn.
(34) sermon (DIV1)
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6045
Hope againe, maketh not the thing promised present, but looketh on still vntill it be present,
Hope again, makes not the thing promised present, but looks on still until it be present,
n1 av, vv2 xx dt n1 vvd j, cc-acp vvz a-acp av c-acp pn31 vbb j,
(34) sermon (DIV1)
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6046
and wayteth on continually vntill it possesse it; and when it is obtained, then faith and hope ceasse:
and waiteth on continually until it possess it; and when it is obtained, then faith and hope cease:
cc vvz a-acp av-j c-acp pn31 vvb pn31; cc c-crq pn31 vbz vvn, cs n1 cc n1 vvi:
(34) sermon (DIV1)
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6047
For what neede we (saith the Apostle,) to hope for the thing we see or haue in our hand? Now looke how sure our faith is,
For what need we (Says the Apostle,) to hope for the thing we see or have in our hand? Now look how sure our faith is,
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(34) sermon (DIV1)
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6048
as sure, of necessity, must our hope be. A sure promise maketh a sure faith: a slacke promise will neuer make a constant faith.
as sure, of necessity, must our hope be. A sure promise makes a sure faith: a slack promise will never make a constant faith.
c-acp j, pp-f n1, vmb po12 n1 vbi. dt j n1 vvz dt j n1: dt j n1 vmb av-x vvi dt j n1.
(34) sermon (DIV1)
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The promise of God is onely sure: therefore the hope and faith that is grounded on God, is onely sure.
The promise of God is only sure: Therefore the hope and faith that is grounded on God, is only sure.
dt n1 pp-f np1 vbz av-j j: av dt n1 cc n1 cst vbz vvn p-acp np1, vbz av-j j.
(34) sermon (DIV1)
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This sure Hope liueth in this world by way of patience, for impatiencie cutteth the pillars of hope.
This sure Hope lives in this world by Way of patience, for impatiency cutteth the pillars of hope.
d j n1 vvz p-acp d n1 p-acp n1 pp-f n1, p-acp n1 vvz dt n2 pp-f n1.
(34) sermon (DIV1)
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6051
Impatiency carieth vs to despaire, and to lay violent hands on our selues. So hope liueth by patience, and patience by hope. Impatiency Carrieth us to despair, and to lay violent hands on our selves. So hope lives by patience, and patience by hope.
n1 vvz pno12 pc-acp vvi, cc pc-acp vvi j n2 p-acp po12 n2. av n1 vvz p-acp n1, cc n1 p-acp n1.
(34) sermon (DIV1)
549
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6052
Now the matter of patience is trouble vpon trouble.
Now the matter of patience is trouble upon trouble.
av dt n1 pp-f n1 vbz n1 p-acp n1.
(34) sermon (DIV1)
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6053
Affliction engendreth patience (saith the Apostle,) Rom. 5. For a bed of ease is not a matter of patience, a prosperous course is not a matter to assay our hope:
Affliction engendereth patience (Says the Apostle,) Rom. 5. For a Bed of ease is not a matter of patience, a prosperous course is not a matter to assay our hope:
n1 vvz n1 (vvz dt n1,) np1 crd p-acp dt n1 pp-f n1 vbz xx dt n1 pp-f n1, dt j n1 vbz xx dt n1 pc-acp vvi po12 n1:
(34) sermon (DIV1)
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so trouble vpon trouble, is the matter & exercise of patience; long putting off & delay of things hoped for, is ye exercise of true patience,
so trouble upon trouble, is the matter & exercise of patience; long putting off & Delay of things hoped for, is the exercise of true patience,
av vvb p-acp n1, vbz dt n1 cc n1 pp-f n1; av-j vvg a-acp cc n1 pp-f n2 vvn p-acp, vbz dt n1 pp-f j n1,
(34) sermon (DIV1)
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6055
Now, of this deduction I gather one proposition:
Now, of this deduction I gather one proposition:
av, pp-f d n1 pns11 vvb crd n1:
(34) sermon (DIV1)
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6056
That is a sure, constant & Christian hope, which being exercised by trouble vpon trouble, by long processe and delay of time, yet remaineth constant.
That is a sure, constant & Christian hope, which being exercised by trouble upon trouble, by long process and Delay of time, yet remains constant.
cst vbz dt j, j cc np1 vvb, r-crq vbg vvn p-acp n1 p-acp n1, p-acp j n1 cc n1 pp-f n1, av vvz j.
(34) sermon (DIV1)
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6057
Who euer is indued with such an hope, he may wait on still, he hath a sure and constant hope;
Who ever is endued with such an hope, he may wait on still, he hath a sure and constant hope;
r-crq av vbz vvn p-acp d dt n1, pns31 vmb vvi p-acp av, pns31 vhz dt j cc j n1;
(34) sermon (DIV1)
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But so is this hope whereof we speake, the hope of the gaine. Therefore he had a Christian and sure hope.
But so is this hope whereof we speak, the hope of the gain. Therefore he had a Christian and sure hope.
cc-acp av vbz d n1 c-crq pns12 vvb, dt n1 pp-f dt n1. av pns31 vhd dt njp cc j n1.
(34) sermon (DIV1)
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6059
For his troubles, ye heard them the other day: he was pursued by the treason of his sonne, backbited by his seruants; yet he abideth patiently.
For his Troubles, you herd them the other day: he was pursued by the treason of his son, backbited by his Servants; yet he Abideth patiently.
p-acp po31 n2, pn22 vvd pno32 dt j-jn n1: pns31 vbds vvn p-acp dt n1 pp-f po31 n1, vvn p-acp po31 n2; av pns31 vvz av-j.
(34) sermon (DIV1)
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Indeed sometime he bursteth forth through impatience, but in an instant he took vp himselfe;
Indeed sometime he bursteth forth through impatience, but in an instant he took up himself;
np1 av pns31 vvz av p-acp n1, cc-acp p-acp dt n-jn pns31 vvd a-acp px31;
(34) sermon (DIV1)
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& to testifie his long putting off and delay, he sayth here, In waiting I waited.
& to testify his long putting off and Delay, he say Here, In waiting I waited.
cc pc-acp vvi po31 j vvg a-acp cc vvi, pns31 vvz av, p-acp vvg pns11 vvd.
(34) sermon (DIV1)
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Then I say, ye haue it prooued, that Dauid had a sure, firme, and constant hope.
Then I say, you have it proved, that David had a sure, firm, and constant hope.
cs pns11 vvb, pn22 vhb pn31 vvn, cst np1 vhd dt j, j, cc j n1.
(34) sermon (DIV1)
549
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6063
The surer that an anchor is, and the more deepe it is fixed, it will be the worse to plucke vp.
The Surer that an anchor is, and the more deep it is fixed, it will be the Worse to pluck up.
dt jc cst dt n1 vbz, cc dt av-dc j-jn pn31 vbz vvn, pn31 vmb vbi dt jc pc-acp vvi a-acp.
(34) sermon (DIV1)
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Let the storme rage as it pleaseth, continue as it wil, the anchor that is deeply fixed wil hardly be plukt vp.
Let the storm rage as it Pleases, continue as it will, the anchor that is deeply fixed will hardly be plukt up.
vvb dt n1 n1 c-acp pn31 vvz, vvb c-acp pn31 vmb, dt n1 cst vbz av-jn vvn vmb av vbi vvn a-acp.
(34) sermon (DIV1)
549
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6065
The anchor of our soule (sayth the Apostle) is Hope:
The anchor of our soul (say the Apostle) is Hope:
dt n1 pp-f po12 n1 (vvz dt n1) vbz n1:
(34) sermon (DIV1)
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6066
Therfore the more sure & deeply it is fixed, it wil be the worse to pull vp.
Therefore the more sure & deeply it is fixed, it will be the Worse to pull up.
av dt av-dc j cc av-jn pn31 vbz vvn, pn31 vmb vbi dt jc pc-acp vvi a-acp.
(34) sermon (DIV1)
549
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6067
Our whole study, diligence & care should be, to see, when & in what place we should cast this anchor of hope.
Our Whole study, diligence & care should be, to see, when & in what place we should cast this anchor of hope.
po12 j-jn n1, n1 cc n1 vmd vbi, pc-acp vvi, c-crq cc p-acp r-crq n1 pns12 vmd vvi d n1 pp-f n1.
(34) sermon (DIV1)
549
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6068
Cast we our anchor on any man, the storme shall not rise so soone, but it shall vnloose.
Cast we our anchor on any man, the storm shall not rise so soon, but it shall unloose.
n1 pns12 po12 n1 p-acp d n1, dt n1 vmb xx vvi av av, cc-acp pn31 vmb vvi.
(34) sermon (DIV1)
549
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6069
Cast we it vpon any creature, it can be no surer then the creature it selfe:
Cast we it upon any creature, it can be no Surer then the creature it self:
n1 pns12 pn31 p-acp d n1, pn31 vmb vbi dx jc cs dt n1 pn31 n1:
(34) sermon (DIV1)
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6070
Therfore when the storme cometh, it will rise vp.
Therefore when the storm comes, it will rise up.
av c-crq dt n1 vvz, pn31 vmb vvi a-acp.
(34) sermon (DIV1)
549
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6071
In summe, cast we it any where below vnder the cloudes, it must vnloose in time of storme:
In sum, cast we it any where below under the Clouds, it must unloose in time of storm:
p-acp n1, vvb pns12 pn31 d q-crq a-acp p-acp dt n2, pn31 vmb vvi p-acp n1 pp-f n1:
(34) sermon (DIV1)
549
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6072
Then this anchor differs from other anchors, it must enter within the veile, and reach in in Sanctasanctorum. It must take hold on Christ sitting at the right hand of his Father.
Then this anchor differs from other anchors, it must enter within the veil, and reach in in Sanctasanctorum. It must take hold on christ sitting At the right hand of his Father.
av d n1 vvz p-acp j-jn n2, pn31 vmb vvi p-acp dt n1, cc vvi p-acp p-acp fw-la. pn31 vmb vvi n1 p-acp np1 vvg p-acp dt j-jn n1 pp-f po31 n1.
(34) sermon (DIV1)
549
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6073
Th•re is no sure ground for our anchor, except it enter within the veile.
Th•re is no sure ground for our anchor, except it enter within the veil.
np1 vbz dx j n1 p-acp po12 n1, c-acp pn31 vvi p-acp dt n1.
(34) sermon (DIV1)
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6074
And if we obtaine accesse that we enter within the veile, there is no storme nor continuance of storme, (blow as it pleaseth,) yt wil raise it vp,
And if we obtain access that we enter within the veil, there is no storm nor Continuance of storm, (blow as it Pleases,) that will raise it up,
cc cs pns12 vvb n1 cst pns12 vvb p-acp dt n1, pc-acp vbz dx n1 ccx n1 pp-f n1, (n1 p-acp pn31 vvz,) pn31 vmb vvi pn31 a-acp,
(34) sermon (DIV1)
549
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6075
& consequently cause vs to make shipwra•ke of our soules.
& consequently cause us to make shipwra•ke of our Souls.
cc av-j vvi pno12 pc-acp vvi n1 pp-f po12 n2.
(34) sermon (DIV1)
549
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6076
•he Lord of his mercy grant vnto euery one of vs, vnderstanding that we may cast the Anchor of our hope aright.
•he Lord of his mercy grant unto every one of us, understanding that we may cast the Anchor of our hope aright.
j n1 pp-f po31 n1 vvi p-acp d crd pp-f pno12, vvg cst pns12 vmb vvi dt n1 pp-f po12 n1 av.
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As for the second thing, concerning the exercise wherein he was exercised enduring his wayting on, he noteth in the end of the ve•se, that he was imployed in crying;
As for the second thing, Concerning the exercise wherein he was exercised enduring his waiting on, he notes in the end of the ve•se, that he was employed in crying;
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and in the last Psalme, he was busied in praying, sighing and sobbing, enduring ye time of his long wayting. This was his exercise.
and in the last Psalm, he was busied in praying, sighing and sobbing, enduring the time of his long waiting. This was his exercise.
cc p-acp dt ord n1, pns31 vbds vvn p-acp vvg, vvg cc vvg, vvg dt n1 pp-f po31 j vvg. d vbds po31 n1.
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And if this exercise had not cōtinued, it had not bene possible that his patience should haue continued.
And if this exercise had not continued, it had not be possible that his patience should have continued.
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By this exercise he entertaineth patience, and by patience he entertaineth hope.
By this exercise he entertaineth patience, and by patience he entertaineth hope.
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For as to this sighing and mourning, it is no waies contrary to the nature of hope, no more then ioy is:
For as to this sighing and mourning, it is no ways contrary to the nature of hope, no more then joy is:
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for this mourning and sighing riseth of the long delay, and absence of the thing hoped for;
for this mourning and sighing Riseth of the long Delay, and absence of the thing hoped for;
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as on the other part, the ioy riseth of the approching and drawing neere in our expectations of the thing hoped for.
as on the other part, the joy Riseth of the approaching and drawing near in our Expectations of the thing hoped for.
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So this sighing, crying, and praying was his exercise, and they are the onely meanes to purchase strength, to stand and continue in hope.
So this sighing, crying, and praying was his exercise, and they Are the only means to purchase strength, to stand and continue in hope.
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As touching the third thing, ye heare what end & issue this long waiting of his tooke, to wit;
As touching the third thing, you hear what end & issue this long waiting of his took, to wit;
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a prosperous and a happy end.
a prosperous and a happy end.
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The Lord enclined his eare to him, and not onely enclined he his eare, but granted him his hearts desire.
The Lord inclined his ear to him, and not only inclined he his ear, but granted him his hearts desire.
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Vppon this ground I marke one or two things, and so I shall go forward. The first thing I would haue you to learne, is this;
Upon this ground I mark one or two things, and so I shall go forward. The First thing I would have you to Learn, is this;
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learne of Dauid, your kinde of exercise in extremity of troubles: Learne of Dauid the right meanes whereby ye may entertaine patience in greatest calamity.
Learn of David, your kind of exercise in extremity of Troubles: Learn of David the right means whereby you may entertain patience in greatest calamity.
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The meanes that he setteth downe here, are crying, sighing, lamenting and praying vnto God:
The means that he sets down Here, Are crying, sighing, lamenting and praying unto God:
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and in other parts of the Psalme he addeth also many other meanes, though these be speciall.
and in other parts of the Psalm he adds also many other means, though these be special.
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And if thou wouldest do well in these great agonies, thou shalt call to memory, the examples of the seruants of God, who haue passed the like straites.
And if thou Wouldst do well in these great agonies, thou shalt call to memory, the Examples of the Servants of God, who have passed the like straits.
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If thou do well, thou shalt call to memory the testimonies of the fauour of God, shewed to thy selfe,
If thou do well, thou shalt call to memory the testimonies of the favour of God, showed to thy self,
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if thou hast felt any in thy life past:
if thou hast felt any in thy life past:
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If thou do wel, thou shalt call to memory, that the decree of the Lords election is vnchangeable;
If thou do well, thou shalt call to memory, that the Decree of the lords election is unchangeable;
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call to memory that his power is omnipotent;
call to memory that his power is omnipotent;
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call to memory the singular workes of the Lord toward his Elect. Let this be thine exercise in trouble.
call to memory the singular works of the Lord towards his Elect. Let this be thine exercise in trouble.
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If this way thou be directed, thou mayst be assured, thou shalt obteyne that issue & end that Dauid did. Thus for ye first lesson.
If this Way thou be directed, thou Mayest be assured, thou shalt obtain that issue & end that David did. Thus for you First Lesson.
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The second thing I marke here, is this;
The second thing I mark Here, is this;
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I see here, that the Lord, though he put off and delay the effect of his prayer,
I see Here, that the Lord, though he put off and Delay the Effect of his prayer,
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and granteth not his desire at the first, yet he heareth him. I shall giue you a certaine argument, whereby thou mayst know that the Lord heareth,
and grants not his desire At the First, yet he hears him. I shall give you a certain argument, whereby thou Mayest know that the Lord hears,
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although he delay the effect of thy prayers.
although he Delay the Effect of thy Prayers.
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Continuest thou in prayer? hast thou this strength giuen thee to perseuer in suiting any thing? Thou mayst be assured he heareth:
Continuest thou in prayer? hast thou this strength given thee to persever in suiting any thing? Thou Mayest be assured he hears:
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for this is an argument that he heareth thee, for naturally our impatiency carieth vs to desperation:
for this is an argument that he hears thee, for naturally our impatiency Carrieth us to desperation:
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Our lust is so great, specially in spirituall troubles, that we cannot continue in suiting;
Our lust is so great, specially in spiritual Troubles, that we cannot continue in suiting;
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When thou therefore continuest in suiting, thou mayest be sure that this strength is furnished of God, and cometh from heauen.
When thou Therefore Continuest in suiting, thou Mayest be sure that this strength is furnished of God, and comes from heaven.
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If thou haue strength, he letteth thee see yt he heareth thy prayer, though he delay the effect and force thereof, yet pray continually.
If thou have strength, he lets thee see that he hears thy prayer, though he Delay the Effect and force thereof, yet pray continually.
cs pns21 vhb n1, pns31 vvz pno21 vvb pn31 pns31 vvz po21 n1, cs pns31 vvb dt n1 cc vvi av, av vvb av-j.
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This doctrine is so necessary for the troubled conscience, that I thinke it is the meetest bridle in the Scripture to restraine our impatiencie:
This Doctrine is so necessary for the troubled conscience, that I think it is the meetest bridle in the Scripture to restrain our impatiency:
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It is the meetest bit to hold vs in continuall exercise of patience.
It is the meetest bit to hold us in continual exercise of patience.
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For if the heart vnderstand, that the Lord hath reiected our prayer altogether, it is not possible to continue in prayer:
For if the heart understand, that the Lord hath rejected our prayer altogether, it is not possible to continue in prayer:
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so when we know that the Lord heareth vs, suppose he delay, let vs desire patience to abide his good will. so when we know that the Lord hears us, suppose he Delay, let us desire patience to abide his good will.
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The third thing that I marke is this, his crying and weeping obteineth a prosperous issue:
The third thing that I mark is this, his crying and weeping obtaineth a prosperous issue:
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for by his long crying he is drawn out of a terrible pit, by his long crying he is drawn out of the myre and deepe clay. for by his long crying he is drawn out of a terrible pit, by his long crying he is drawn out of the mire and deep clay.
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There is no pit so deepe, take it as thou wilt, that can stay the eare of the euerliuing God.
There is no pit so deep, take it as thou wilt, that can stay the ear of the everliving God.
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There is no distance of place, nor thicknesse of impediments that can stay the voyce of any suppliant.
There is no distance of place, nor thickness of impediments that can stay the voice of any suppliant.
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Be the pit neuer so deepe, wilt thou cry truly, thou shalt be heard.
Be the pit never so deep, wilt thou cry truly, thou shalt be herd.
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And it is as true on the other side, whosoeuer cryeth and showteth, if his pit were neuer so deepe, he is not drowned:
And it is as true on the other side, whosoever Cries and showteth, if his pit were never so deep, he is not drowned:
cc pn31 vbz a-acp j p-acp dt j-jn n1, r-crq vvz cc vvz, cs po31 n1 vbdr av-x av av-jn, pns31 vbz xx vvn:
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hast thou this liberty to cry, in crying thou risest, the more thou continuest, the nearer is deliuery:
hast thou this liberty to cry, in crying thou risest, the more thou Continuest, the nearer is delivery:
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The•efore onely he is in a miserable estate, who being throwne downe in a deepe and horrible pit, knoweth not, notwithstanding that he is there, nor feeleth not his misery.
The•efore only he is in a miserable estate, who being thrown down in a deep and horrible pit, Knoweth not, notwithstanding that he is there, nor feeleth not his misery.
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For as long as we haue the knowledge and some feeling of our misery, be the pit as vgly as it will, we are in danger, but not lost:
For as long as we have the knowledge and Some feeling of our misery, be the pit as ugly as it will, we Are in danger, but not lost:
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but where knowledge & feeling is away, there we are drowned;
but where knowledge & feeling is away, there we Are drowned;
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there is not one of vs all but so long as we are here, we are in one pit or other.
there is not one of us all but so long as we Are Here, we Are in one pit or other.
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The pit of iniquity circleth vs so long as we are here, there is no meanes to be deliuered but by feeling our misery:
The pit of iniquity circleth us so long as we Are Here, there is no means to be Delivered but by feeling our misery:
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for feeling maketh vs to cry, and by crying we are heard. Thus much for the Prophets first experience.
for feeling makes us to cry, and by crying we Are herd. Thus much for the prophets First experience.
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Vpon this in the third verse he taketh occasion to praise God by reason of this his singular experience, which gaue him the matter & argument of a new song;
Upon this in the third verse he Takes occasion to praise God by reason of this his singular experience, which gave him the matter & argument of a new song;
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This song is called a new song, by reason of the new occasion of the new deliuery, which occasioneth to him the matter of new praise.
This song is called a new song, by reason of the new occasion of the new delivery, which occasioneth to him the matter of new praise.
d n1 vbz vvn dt j n1, p-acp n1 pp-f dt j n1 pp-f dt j n1, r-crq vvz p-acp pno31 dt n1 pp-f j n1.
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In the end of the verse, he setteth downe two speciall vses of this praise whereunto it tendeth.
In the end of the verse, he sets down two special uses of this praise whereunto it tendeth.
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The first vse is, it tendeth to stirre vp the Church to follow his example in praysing God.
The First use is, it tendeth to stir up the Church to follow his Exampl in praising God.
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The second vse of it tendeth to the edification of euery member of the Church in the feare and worshipping of God.
The second use of it tendeth to the edification of every member of the Church in the Fear and worshipping of God.
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Of this verse I gather shortly two lessons, and so I shall go forward.
Of this verse I gather shortly two Lessons, and so I shall go forward.
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The first, who is it that putteth this song of praise in our mouth, who maketh vs to sing this new song in our heart? onely God putteth the song of praise in our mouth,
The First, who is it that putteth this song of praise in our Mouth, who makes us to sing this new song in our heart? only God putteth the song of praise in our Mouth,
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and maketh vs to sing this new song in our heart; for by nature none hath knowledge to praise him, nor will praise him.
and makes us to sing this new song in our heart; for by nature none hath knowledge to praise him, nor will praise him.
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The way and manner how to praise him is, by a taste and feeling of his sweetnesse.
The Way and manner how to praise him is, by a taste and feeling of his sweetness.
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It is not possible that the heart can praise him, except it haue a taste thereof.
It is not possible that the heart can praise him, except it have a taste thereof.
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All the benefites of the Lord whether they be spirituall or temporall, should be as many occasions of praise;
All the benefits of the Lord whither they be spiritual or temporal, should be as many occasions of praise;
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but this silence is an argument of the hardnesse of our heart:
but this silence is an argument of the hardness of our heart:
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for surely, if we were touched with a feeling of this sweetnesse, we would burst forth in praise;
for surely, if we were touched with a feeling of this sweetness, we would burst forth in praise;
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but our slothfulnesse sheweth the hardnesse of our heart. And where this foule death continueth, there is no reconciliation with God.
but our slothfulness shows the hardness of our heart. And where this foul death Continueth, there is no reconciliation with God.
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The second thing that I marke, is vpon the end of this verse. It is not enough to praise God thy selfe;
The second thing that I mark, is upon the end of this verse. It is not enough to praise God thy self;
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it is not enough to thanke him in thine owne heart: it is not enough to thank him in thine own heart:
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But if thou be a true member of the Church, thou must propose this benefit to the Church:
But if thou be a true member of the Church, thou must propose this benefit to the Church:
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for benefites are not giuen as particular priuiledges to particular persons: but as publicke testimonies of the fauour of God towards his Church.
for benefits Are not given as particular privileges to particular Persons: but as public testimonies of the favour of God towards his Church.
c-acp n2 vbr xx vvn p-acp j n2 p-acp j n2: cc-acp c-acp j n2 pp-f dt n1 pp-f np1 p-acp po31 n1.
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Therefore euery benefit should be proposed to the Church, that the Church may haue occasion to praise God in it.
Therefore every benefit should be proposed to the Church, that the Church may have occasion to praise God in it.
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Now vpon this third verse, he bursteth forth into that notable sentence which we haue in the fourth verse:
Now upon this third verse, he bursteth forth into that notable sentence which we have in the fourth verse:
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Blessed is the man that maketh the Lord his trust, and regardeth not the proude. Blessed is the man that makes the Lord his trust, and Regardeth not the proud.
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Surely, that man is exceedingly blessed, who is not caried with the example of the proud and vaine in the earth:
Surely, that man is exceedingly blessed, who is not carried with the Exampl of the proud and vain in the earth:
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for why? by nature there is neuer a one of vs, but we are all proud & vaine.
for why? by nature there is never a one of us, but we Are all proud & vain.
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Secondly, how forcible euill example is, all men by experience know. Thirdly, we know the multitude accounteth common custome and example for law.
Secondly, how forcible evil Exampl is, all men by experience know. Thirdly, we know the multitude accounteth Common custom and Exampl for law.
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Therefore of necessitie, that man must be exceedinglie blessed, that in such a sight of euill examples, putteth his trust in God:
Therefore of necessity, that man must be exceedingly blessed, that in such a sighed of evil Examples, putteth his trust in God:
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Surely, these few in number that depend vpon God, if they be compared with the rest of the world, of all men of the earth they will be counted most miserable and vnhappy:
Surely, these few in number that depend upon God, if they be compared with the rest of the world, of all men of the earth they will be counted most miserable and unhappy:
av-j, d d p-acp n1 cst vvb p-acp np1, cs pns32 vbb vvn p-acp dt n1 pp-f dt n1, pp-f d n2 pp-f dt n1 pns32 vmb vbi vvn av-ds j cc j:
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and as the Apostle sayth, they were the ofscourings and sweepings of the world.
and as the Apostle say, they were the ofscourings and sweepings of the world.
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For as long as they are here beneath in the kingdome of patience, their life is hid with Christ,
For as long as they Are Here beneath in the Kingdom of patience, their life is hid with christ,
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and will not appeare vntill the Lord appeare, to be maruellous in his Saints, 2. Thes. 1. At the which time their bodies shall shine as the Sunne,
and will not appear until the Lord appear, to be marvelous in his Saints, 2. Thebes 1. At the which time their bodies shall shine as the Sun,
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and their soules shall shine as the Angels.
and their Souls shall shine as the Angels.
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In hope of this estate, the poore members of the Church repose in the present peregrination.
In hope of this estate, the poor members of the Church repose in the present peregrination.
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There are here two waies set downe;
There Are Here two ways Set down;
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There is a broad and an open way, wherein rhe proud and vaine men of the earth walke.
There is a broad and an open Way, wherein rhe proud and vain men of the earth walk.
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There is a narrow and a strait way, wherein the simple and they that depend on God walke.
There is a narrow and a strait Way, wherein the simple and they that depend on God walk.
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Indeed the broad way is large, easie and pleasant, there is no throng nor trouble in it,
Indeed the broad Way is large, easy and pleasant, there is no throng nor trouble in it,
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as would appeare for a while; but the end of it is straitnesse, euerlasting and terrible straitnesse.
as would appear for a while; but the end of it is straitness, everlasting and terrible straitness.
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On the other side, the other way is strait in the entry, and many impediments are in that way,
On the other side, the other Way is strait in the entry, and many impediments Are in that Way,
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yet the end is large and pleasant, and bringeth a ioyfull eternity.
yet the end is large and pleasant, and brings a joyful eternity.
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I thinke that the soiourner, that is certaine of a good lodging, may well endure the difficulties of the way:
I think that the sojourner, that is certain of a good lodging, may well endure the difficulties of the Way:
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And therefore, seeing we are certaine of our lodging, & that the way is short, let euery one striue to enter into it,
And Therefore, seeing we Are certain of our lodging, & that the Way is short, let every one strive to enter into it,
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how strait so euer it be, the end is large.
how strait so ever it be, the end is large.
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The Lord of his mercy worke in euery one of vs, that we may both know the way,
The Lord of his mercy work in every one of us, that we may both know the Way,
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and walke in it till our liues end. The last thing that I marke vpon this experience:
and walk in it till our lives end. The last thing that I mark upon this experience:
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ye see two ends why the Lord delayeth to helpe his seruants.
you see two ends why the Lord delayeth to help his Servants.
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The first and speciall end is, that he may be the more glorified, the more that he differeth:
The First and special end is, that he may be the more glorified, the more that he differeth:
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The second end is, that these hasty men that will not abide the leasure of the Lord, may see themselues disappointed,
The second end is, that these hasty men that will not abide the leisure of the Lord, may see themselves disappointed,
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when they see the seruants of the the Lord so mightily deliuered.
when they see the Servants of the the Lord so mightily Delivered.
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For there is not one amongst a thousand, that in patience will wait vpon the deliuerance of the Lord,
For there is not one among a thousand, that in patience will wait upon the deliverance of the Lord,
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but runne to this or those meanes, vnto vnlawfull meanes, and euer seeke helpe for the present, although it be with the hurt of conscience.
but run to this or those means, unto unlawful means, and ever seek help for the present, although it be with the hurt of conscience.
cc-acp vvb p-acp d cc d n2, p-acp j n2, cc av vvb n1 p-acp dt j, cs pn31 vbb p-acp dt n1 pp-f n1.
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And these vnlawfull sorts of deliueries bring euer shame in the end:
And these unlawful sorts of deliveries bring ever shame in the end:
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And therefore it is that the Lord delayeth his deliuerance, that partly these hastie men may be ashamed,
And Therefore it is that the Lord delayeth his deliverance, that partly these hasty men may be ashamed,
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and that his glory might be the greater in the deliuerance of his owne. In the fift verse the Lord is praised from the publike experience of the Church;
and that his glory might be the greater in the deliverance of his own. In the fift verse the Lord is praised from the public experience of the Church;
cc cst po31 n1 vmd vbi dt jc p-acp dt n1 pp-f po31 d. p-acp dt ord n1 dt n1 vbz vvn p-acp dt j n1 pp-f dt n1;
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for ye number of his blessings which he bestoweth, & is to bestow vpon his Church, cānot be expressed.
for you number of his blessings which he bestoweth, & is to bestow upon his Church, cannot be expressed.
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There is no heart able to conceiue, nor mouth able to expresse ye infinite number of his blessings.
There is no heart able to conceive, nor Mouth able to express you infinite number of his blessings.
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The eare hath not heard (saith the Apostle,) ye eye hath not seene,
The ear hath not herd (Says the Apostle,) you eye hath not seen,
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nor hath it entred into the heart to cōceiue the ten thousandth part of the ioy prepared for the children of God:
nor hath it entered into the heart to conceive the ten thousandth part of the joy prepared for the children of God:
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for if this heart of ours were able to cōceiue any part of that ioy, we should possesse more of it here then we do.
for if this heart of ours were able to conceive any part of that joy, we should possess more of it Here then we do.
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The little sparkes of that ioy and the feeling thereof, haue such force in the children of God, that they carrie their hearts out of their bodies as it were,
The little sparks of that joy and the feeling thereof, have such force in the children of God, that they carry their hearts out of their bodies as it were,
dt j n2 pp-f d n1 cc dt n-vvg av, vhb d n1 p-acp dt n2 pp-f np1, cst pns32 vvb po32 n2 av pp-f po32 n2 c-acp pn31 vbdr,
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and lift them vp to the very heauens;
and lift them up to the very heavens;
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then how great shall the full ioy be, I pray you, when the whole soule shall be possessed fully? As for the greatnesse and excellencie of the blessings of God, the heart of man is no way able to conceiue, or the tongue to expresse.
then how great shall the full joy be, I pray you, when the Whole soul shall be possessed Fully? As for the greatness and excellency of the blessings of God, the heart of man is no Way able to conceive, or the tongue to express.
av c-crq j vmb dt j n1 vbi, pns11 vvb pn22, c-crq dt j-jn n1 vmb vbi vvn av-j? p-acp p-acp dt n1 cc n1 pp-f dt n2 pp-f np1, dt n1 pp-f n1 vbz dx n1 j pc-acp vvi, cc dt n1 pc-acp vvi.
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Albeit how euer we are not able to conceiue them, let euery one trauell to make a further and a greater progresse in this knowledge:
Albeit how ever we Are not able to conceive them, let every one travel to make a further and a greater progress in this knowledge:
cs q-crq av pns12 vbr xx j pc-acp vvi pno32, vvb d crd n1 pc-acp vvi dt jc cc dt jc n1 p-acp d n1:
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for the more we profite in this exercise, the more thankfull may we be to God.
for the more we profit in this exercise, the more thankful may we be to God.
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Thus much concerning the first part of the Psalme.
Thus much Concerning the First part of the Psalm.
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In the second part (I shall be short by Gods grace,) for this his experience which he hath found, he offereth his seruice freely to God, he offereth himselfe most voluntarily;
In the second part (I shall be short by God's grace,) for this his experience which he hath found, he Offereth his service freely to God, he Offereth himself most voluntarily;
p-acp dt ord n1 (pns11 vmb vbi j p-acp npg1 n1,) p-acp d po31 n1 r-crq pns31 vhz vvn, pns31 vvz po31 n1 av-j p-acp np1, pns31 vvz px31 av-ds av-jn;
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as one who delighted in the law of the Lord;
as one who delighted in the law of the Lord;
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as one who hath proclaimed his mercie and iustice, and the rest of his vertues in time past.
as one who hath proclaimed his mercy and Justice, and the rest of his Virtues in time past.
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And he confesseth in the 6. verse, that this obedience flowed not out of himselfe, but of the piercing of the eare of his heart.
And he Confesses in the 6. verse, that this Obedience flowed not out of himself, but of the piercing of the ear of his heart.
cc pns31 vvz p-acp dt crd n1, cst d n1 vvd xx av pp-f px31, cc-acp pp-f dt j-vvg pp-f dt n1 pp-f po31 n1.
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It pleaseth the Lord to prepare and open the eares of his heart, that he might obey him:
It Pleases the Lord to prepare and open the ears of his heart, that he might obey him:
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for as to outward sacrifice and externall worshipping, when it is disioyned from the inward seruice of the heart, the Lord hath no liking of it.
for as to outward sacrifice and external worshipping, when it is disjoined from the inward service of the heart, the Lord hath no liking of it.
c-acp c-acp p-acp j n1 cc j vvg, c-crq pn31 vbz vvn p-acp dt j n1 pp-f dt n1, dt n1 vhz dx n-vvg pp-f pn31.
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Therefore it pleased the Lord to pierce the eare of his heart:
Therefore it pleased the Lord to pierce the ear of his heart:
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And of this it cometh to passe that he cometh and offereth his seruice willingly, saying:
And of this it comes to pass that he comes and Offereth his service willingly, saying:
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I heare thee crying on me (Lord) in thy booke.
I hear thee crying on me (Lord) in thy book.
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In the first word of thy booke, hearken and take heede (ô Dauid,) and here he saith, I am coming.
In the First word of thy book, harken and take heed (o David,) and Here he Says, I am coming.
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If we follow the literall meaning of the words, this is the effect and meaning;
If we follow the literal meaning of the words, this is the Effect and meaning;
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but if we follow the mysticall sence, there is here a cleare prophecie of the Messiah:
but if we follow the mystical sense, there is Here a clear prophecy of the Messiah:
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For the Apostle to the Hebrewes, Chap. 10.5. bringeth in Christ Iesus speaking these same words of himselfe, which Dauid here speaketh in the 7.8. and 9. verses.
For the Apostle to the Hebrews, Chap. 10.5. brings in christ Iesus speaking these same words of himself, which David Here speaks in the 7.8. and 9. Verses.
c-acp dt n1 p-acp dt njpg2, np1 crd. vvz p-acp np1 np1 vvg d d n2 pp-f px31, r-crq np1 av vvz p-acp dt crd. cc crd n2.
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And for the better vnderstanding of this prophecie, the Apostle in that place setteth downe the circumstance of time when he spake these words, to wit:
And for the better understanding of this prophecy, the Apostle in that place sets down the circumstance of time when he spoke these words, to wit:
cc p-acp dt jc n1 pp-f d n1, dt n1 p-acp d n1 vvz a-acp dt n1 pp-f n1 c-crq pns31 vvd d n2, pc-acp vvi:
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when he came into the world, when he tooke on our nature and was clothed with our flesh, he spake these words contained in the 7.8. and 9. verses.
when he Come into the world, when he took on our nature and was clothed with our Flesh, he spoke these words contained in the 7.8. and 9. Verses.
c-crq pns31 vvd p-acp dt n1, c-crq pns31 vvd p-acp po12 n1 cc vbds vvn p-acp po12 n1, pns31 vvd d n2 vvn p-acp dt crd. cc crd n2.
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As to the words, the Apostle applyeth them otherwise to Christ then Dauid here doth to himselfe:
As to the words, the Apostle Applieth them otherwise to christ then David Here does to himself:
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for in the words which the Apostle citeth, there is a clause changed:
for in the words which the Apostle citeth, there is a clause changed:
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for where Dauid saith, thou hast pierced mine eare, the Apostle saith, thou hast giuen me a bodie.
for where David Says, thou hast pierced mine ear, the Apostle Says, thou hast given me a body.
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There appeareth to be a great difference here, yet I say the sentence remaineth one howsoeuer the words differ:
There appears to be a great difference Here, yet I say the sentence remains one howsoever the words differ:
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And to let you see that the sentence is one, this is my reason.
And to let you see that the sentence is one, this is my reason.
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As the boring of the eare was a signe of obedience of the seruant to the master, Exod. 21. so the taking on of our body and of our flesh in Christ, is a perfect signe of his obedience to his Father.
As the boring of the ear was a Signen of Obedience of the servant to the master, Exod 21. so the taking on of our body and of our Flesh in christ, is a perfect Signen of his Obedience to his Father.
p-acp dt vvg pp-f dt n1 vbds dt n1 pp-f n1 pp-f dt n1 p-acp dt n1, np1 crd av dt vvg p-acp pp-f po12 n1 cc pp-f po12 n1 p-acp np1, vbz dt j n1 pp-f po31 n1 p-acp po31 n1.
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And looke how sure a signe of seruice the boring of the eare was to the master,
And look how sure a Signen of service the boring of the ear was to the master,
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as sure a token is the assuming of our flesh, of the obedience of Christ to his Father.
as sure a token is the assuming of our Flesh, of the Obedience of christ to his Father.
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So obedience is signified by the one, and obedience is signified by the other; as for Christ, he tooke not on this seruile forme for his owne cause;
So Obedience is signified by the one, and Obedience is signified by the other; as for christ, he took not on this servile Form for his own cause;
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but for our cause, and for vs was his eare bored, soule and bodie sustaining that full wrath which we should haue endured eternally:
but for our cause, and for us was his ear bored, soul and body sustaining that full wrath which we should have endured eternally:
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And yet notwithstanding so vnthankfull are we, that except he bore our eare af•er another sort;
And yet notwithstanding so unthankful Are we, that except he boar our ear af•er Another sort;
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that is, bore our hearts and soules as Lydias was, Act. 16. we can neuer thanke him nor know him for this benefit.
that is, boar our hearts and Souls as Lydias was, Act. 16. we can never thank him nor know him for this benefit.
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Then the effect and summe of the Prophecie may be this:
Then the Effect and sum of the Prophecy may be this:
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Christ would testifie to vs, that he is now by the benefit of the Father become our high Priest, not to offer legall sacrifices, the bloud of lambs and goats as before;
christ would testify to us, that he is now by the benefit of the Father become our high Priest, not to offer Legal Sacrifices, the blood of Lambs and Goats as before;
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but to offer his owne bodie which was the veritie of all other sacrifices, that by this sacrifice our conscience might be purged.
but to offer his own body which was the verity of all other Sacrifices, that by this sacrifice our conscience might be purged.
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We haue the abolishing of the old Testament set down in the 6. verse: the establishing of the new Testament in the 7. verse:
We have the abolishing of the old Testament Set down in the 6. verse: the establishing of the new Testament in the 7. verse:
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the office of Christ in the 8. verse.
the office of christ in the 8. verse.
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Now as to the lessons, I marke two or three shortly, and so I shall end.
Now as to the Lessons, I mark two or three shortly, and so I shall end.
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The first lesson riseth out of the 6. verse;
The First Lesson Riseth out of the 6. verse;
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he saith in the 6. verse, it is not the worthinesse of externall worshipping, it is not the worthinesse of legall sacrifices, that made the prayers of the ancients to be heard:
he Says in the 6. verse, it is not the worthiness of external worshipping, it is not the worthiness of Legal Sacrifices, that made the Prayers of the ancients to be herd:
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It was not the worthinesse of their ceremonies that made their deliuerie to be purchased:
It was not the worthiness of their ceremonies that made their delivery to be purchased:
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It is not the worthinesse of our merits and satisfactions that maketh our prayers to be heard;
It is not the worthiness of our merits and satisfactions that makes our Prayers to be herd;
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it is onely the bloud of the Lambe that made Dauid to be heard at that time,
it is only the blood of the Lamb that made David to be herd At that time,
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and vs to be heard now, that purchased his deliuerance then, and our deliuerance now. Accursed therefore is that religion that mixeth any other merits with the merits of Christ;
and us to be herd now, that purchased his deliverance then, and our deliverance now. Accursed Therefore is that Religion that mixeth any other merits with the merits of christ;
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and double accursed is the religion that derogateth any thing from the honour of this merite: This for the first lesson.
and double accursed is the Religion that derogateth any thing from the honour of this merit: This for the First Lesson.
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The second thing that I marke, is the end why Dauids prayer is heard, and our prayer is heard:
The second thing that I mark, is the end why David prayer is herd, and our prayer is herd:
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The end is, not to abuse the goodnesse of God to the wantonnes of the flesh;
The end is, not to abuse the Goodness of God to the wantonness of the Flesh;
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not to take occasion of the grace of God, to prouoke him the next time to anger;
not to take occasion of the grace of God, to provoke him the next time to anger;
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but the end is, to consecrate soule and bodie to his seruice, and to make a publike protestation euery one in his owne calling, to be thankfull to him in all time to come.
but the end is, to consecrate soul and body to his service, and to make a public protestation every one in his own calling, to be thankful to him in all time to come.
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This is the end wherfore the Lord deliuereth vs, and heareth our prayers.
This is the end Wherefore the Lord Delivereth us, and hears our Prayers.
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I grant there is none of vs but in one measure or other we abuse the grace of God, I grant there is none of us but in one measure or other we abuse the grace of God,
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but there is an abusing with a fighting or reluctation; and there is another with a loose reine.
but there is an abusing with a fighting or reluctation; and there is Another with a lose reine.
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And whosoeuer abuseth the grace of God with a loose reine, he casteth himselfe into the hands of God;
And whosoever abuseth the grace of God with a lose reine, he Cast himself into the hands of God;
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and who so casteth himselfe oft into the hands of God, at the last he shall neuer come out.
and who so Cast himself oft into the hands of God, At the last he shall never come out.
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So in time let euery one beware to abuse the grace of God this way;
So in time let every one beware to abuse the grace of God this Way;
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but beg a liberty and a renewing of the Spirit, that that which is pleasing to him, may be also pleasing to vs:
but beg a liberty and a renewing of the Spirit, that that which is pleasing to him, may be also pleasing to us:
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and that which is displeasing to him, may be displeasing to vs. The last thing that I marke is this, whereof cometh this willingnesse and free offering of our selues to the seruice of God? Dauid noteth it in a word:
and that which is displeasing to him, may be displeasing to us The last thing that I mark is this, whereof comes this willingness and free offering of our selves to the service of God? David notes it in a word:
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It proceedeth not of externall worshipping, but of the boring of the eare;
It Proceedeth not of external worshipping, but of the boring of the ear;
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except the Lord had prepared the eare of his heart, it was not possible for him to haue brought with him a mind or a will to serue God.
except the Lord had prepared the ear of his heart, it was not possible for him to have brought with him a mind or a will to serve God.
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Then this willingnesse is wrought by the Spirit of God, and not onely this willingnesse, but the doing and execution of his will is wrought by the Spirit of God:
Then this willingness is wrought by the Spirit of God, and not only this willingness, but the doing and execution of his will is wrought by the Spirit of God:
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For by nature we are hard hearted; and more vnfit then brute beasts to do the Lords will.
For by nature we Are hard hearted; and more unfit then brutus beasts to do the lords will.
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And therfore whosoeuer would be partaker of the grace of the new Testament, let him looke into himselfe how farre his will is reformed:
And Therefore whosoever would be partaker of the grace of the new Testament, let him look into himself how Far his will is reformed:
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For the more we submit our will •o the will of God, the more we are partakers of the grace of the new Testament.
For the more we submit our will •o the will of God, the more we Are partakers of the grace of the new Testament.
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So long as we make the will of man a rule to our will, we testifie that we haue not tasted of the grace of the new Testament:
So long as we make the will of man a Rule to our will, we testify that we have not tasted of the grace of the new Testament:
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Onely then are we partakers of the grace of the new Testament when the Spirit of grace boweth our will,
Only then Are we partakers of the grace of the new Testament when the Spirit of grace boweth our will,
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and maketh it to obey in some part the will of God. For I meane not that our whole will can obey the will of God:
and makes it to obey in Some part the will of God. For I mean not that our Whole will can obey the will of God:
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It is not possible so long as we are here, that we can runne one way:
It is not possible so long as we Are Here, that we can run one Way:
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if the affections could runne one way, and bend themselues wholly to God, in a maner we should possesse life eternall in this life.
if the affections could run one Way, and bend themselves wholly to God, in a manner we should possess life Eternal in this life.
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But so long as we are here, we are compassed with two wils, from the which proceedeth •wo sorts of motions; affections and cogitations:
But so long as we Are Here, we Are compassed with two wills, from the which Proceedeth •wo sorts of motions; affections and cogitations:
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In this battel the regenerate man continueth to the end. I require not a perfection of the will, or a perfection of the heart;
In this battle the regenerate man Continueth to the end. I require not a perfection of the will, or a perfection of the heart;
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but I desire a delight in the law and in the loue of God:
but I desire a delight in the law and in the love of God:
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a will to loue, and a preasing more and more to subdue our will to the loue of God.
a will to love, and a pressing more and more to subdue our will to the love of God.
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Where this resisting is, the battell is;
Where this resisting is, the battle is;
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and where a battell continueth, there is a true Christian, who at the last shall get the victorie. and where a battle Continueth, there is a true Christian, who At the last shall get the victory.
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Resist thy wicked will, resist the motions thereof, resist the cogitations thereof, and sorrow for the actions thereof:
Resist thy wicked will, resist the motions thereof, resist the cogitations thereof, and sorrow for the actions thereof:
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if thou resist the motions and cogitations thereof, thou art in good estate.
if thou resist the motions and cogitations thereof, thou art in good estate.
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It is onely the consenting to the actions and performance thereof that maketh thee guiltie before God.
It is only the consenting to the actions and performance thereof that makes thee guilty before God.
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Suppose thou hast euill cogitations & motions, yet if so be thou resist them, thou art not guiltie before God. Suppose thou hast evil cogitations & motions, yet if so be thou resist them, thou art not guilty before God.
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But if t•ou consent and performe the appetites of sinne, the action will bring guiltinesse, and guiltines will banish light;
But if t•ou consent and perform the appetites of sin, the actium will bring guiltiness, and guiltiness will banish Light;
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and light being banished, God is banished.
and Light being banished, God is banished.
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The obedience of sinne banisheth a good will, and placeth in stead thereof an euill will:
The Obedience of sin banisheth a good will, and places in stead thereof an evil will:
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so the perfection of a Christian in this life standeth in resisting:
so the perfection of a Christian in this life Stands in resisting:
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To trie night and day that thou consent not to the actions of thy wicked will. O then!
To try night and day that thou consent not to the actions of thy wicked will. Oh then!
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it is a matter of great consequence to subdue & tame that great idoll of euill will.
it is a matter of great consequence to subdue & tame that great idol of evil will.
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We may speake of it as we please, and say, that we are able to do it,
We may speak of it as we please, and say, that we Are able to do it,
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but of all the works of the earth it is the greatest:
but of all the works of the earth it is the greatest:
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for such is the stubbornnesse of our will, that it will do nothing but what it liketh it selfe.
for such is the stubbornness of our will, that it will do nothing but what it liketh it self.
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Well, the perfection of a Christian standeth in striuing; we must either striue, or we shall not be crowned.
Well, the perfection of a Christian Stands in striving; we must either strive, or we shall not be crowned.
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Therefore let euery one beg of God, that he would worke by his Spirit in this life, that he may resist the motions and cogitations of his heart;
Therefore let every one beg of God, that he would work by his Spirit in this life, that he may resist the motions and cogitations of his heart;
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that he would arme him against the enticements thereof; that resisting here we may be crowned hereafter.
that he would arm him against the enticements thereof; that resisting Here we may be crowned hereafter.
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In the last part of the Psal. he returneth to prayer;
In the last part of the Psalm he returns to prayer;
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and as he had found the mercifull deliuerie of God in time past, so he desireth that the Lord would continue the same mercie toward him in time to come,
and as he had found the merciful delivery of God in time past, so he Desires that the Lord would continue the same mercy towards him in time to come,
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and vndertake his protection against the troubles that were to ensue as well as he had done against the troubles past.
and undertake his protection against the Troubles that were to ensue as well as he had done against the Troubles past.
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In this part he letteth vs see this lesson, which if it were well learned, might stand vs in great stead the whole course of our life:
In this part he lets us see this Lesson, which if it were well learned, might stand us in great stead the Whole course of our life:
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to wit, That the whole life of man in this earth (as Iob saith) is a continuall tentation, to wit, That the Whole life of man in this earth (as Job Says) is a continual tentation,
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and the end of one miserie is but an entrie to a greater:
and the end of one misery is but an entry to a greater:
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so that our whole exercise should be to praise God for fauours past, and to pray to God for times to come;
so that our Whole exercise should be to praise God for favours past, and to pray to God for times to come;
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that in praysing and prayer our life being continually spent, we might hold Christ Iesus, who in life and death is exceeding aduantage.
that in praising and prayer our life being continually spent, we might hold christ Iesus, who in life and death is exceeding advantage.
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To whom with the Father and the holy Spirit, be all honour and praise, world without end. So be it.
To whom with the Father and the holy Spirit, be all honour and praise, world without end. So be it.
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THE FIFTEENTH SERMON, VPON THE SECOND CHAPTER OF THE SECOND Epistle to Timothie, beginning at the 22. verse;
THE FIFTEENTH SERMON, UPON THE SECOND CHAPTER OF THE SECOND Epistle to Timothy, beginning At the 22. verse;
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preached the ninth of Nouember, 1589. at the which time •he Ea•le Bothwell made his publike repentance in the Church of Edinborough.
preached the ninth of November, 1589. At the which time •he Ea•le Bothwell made his public Repentance in the Church of Edinburgh.
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22 Flee also from the lusts of youth, and follow after righteousnesse, faith, loue and peace, with them that call on the Lord with pure heart.
22 Flee also from the Lustiest of youth, and follow After righteousness, faith, love and peace, with them that call on the Lord with pure heart.
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23. And put away foolish and vnlearned questions, knowing that they ingender strife. 24 But the seruant of the Lord must not striue:
23. And put away foolish and unlearned questions, knowing that they engender strife. 24 But the servant of the Lord must not strive:
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but must be gentle toward all men, apt to teach, suffering the euill men patiently.
but must be gentle towards all men, apt to teach, suffering the evil men patiently.
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25 Instructing them with meekenesse that are contrary minded, proouing if God at any time will giue them repentance, that they may know the truth.
25 Instructing them with meekness that Are contrary minded, proving if God At any time will give them Repentance, that they may know the truth.
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26 And that they may come to amendment out of the snare of the diuell, which are taken of him at his will.
26 And that they may come to amendment out of the snare of the Devil, which Are taken of him At his will.
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IN these two Epistles which the Apostle directeth vnto his Disciple Timothie, he taketh a very great care to informe Timothie, that he may behaue himselfe accordingly in all his proceedings;
IN these two Epistles which the Apostle directeth unto his Disciple Timothy, he Takes a very great care to inform Timothy, that he may behave himself accordingly in all his proceedings;
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that he might behaue himselfe as well in his owne person, as in his office towards others beside:
that he might behave himself as well in his own person, as in his office towards Others beside:
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In his owne person, in respect he was a yong man, yong in yeares, although though no other way yong:
In his own person, in respect he was a young man, young in Years, although though no other Way young:
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neither yong in knowledge nor in manners, but somewhat yong in yeares. In respect of his youth, and of the imperfections that accompanie youth:
neither young in knowledge nor in manners, but somewhat young in Years. In respect of his youth, and of the imperfections that accompany youth:
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In respect of the continuall follie whereunto youth is drawne, he biddeth him first remember, that he take heede to his youth:
In respect of the continual folly whereunto youth is drawn, he bids him First Remember, that he take heed to his youth:
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that he be not caried with those vices, with those affections and lusts that vse violently to carry yong men away.
that he be not carried with those vices, with those affections and Lustiest that use violently to carry young men away.
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As towards others, he willeth him to haue a discretion & foresight of their estate, to discerne the persons with whom he hath to do:
As towards Others, he wills him to have a discretion & foresight of their estate, to discern the Persons with whom he hath to do:
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And first of all that he consider, whether these persons be friends or aduersaries, whether they be of one familie with himselfe in the familie of faith,
And First of all that he Consider, whither these Persons be Friends or Adversaries, whither they be of one family with himself in the family of faith,
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or otherwise strangers as yet and aduersaries to this faith.
or otherwise Strangers as yet and Adversaries to this faith.
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If they be friends and of the family of faith, as he is, he willeth him to keepe Charitie, to keepe peace in Christ Iesus and vnity with them:
If they be Friends and of the family of faith, as he is, he wills him to keep Charity, to keep peace in christ Iesus and unity with them:
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that as he keepeth his faith to God, so he may keepe vnity in loue and peace with them.
that as he Keepeth his faith to God, so he may keep unity in love and peace with them.
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If againe those men be not of the family of faith, but aduersaries to this faith;
If again those men be not of the family of faith, but Adversaries to this faith;
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they are either obstinate with knowledge, or else ignorant, and obstinate with ignorance. Obstinate with knowledge, such as are heretickes:
they Are either obstinate with knowledge, or Else ignorant, and obstinate with ignorance. Obstinate with knowledge, such as Are Heretics:
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Apostates that had knowledge, and haue lost it.
Apostates that had knowledge, and have lost it.
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In case these men be heretickes, he teacheth in the Epistle to Titus how he should behaue himselfe toward them.
In case these men be Heretics, he Teaches in the Epistle to Titus how he should behave himself towards them.
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If they be Apostates, he teacheth in the person of Hymenaeus and Philetus, how he should behaue himselfe toward them;
If they be Apostates, he Teaches in the person of Hymenaeus and Philetus, how he should behave himself towards them;
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to wit, he should first trauell to winne them, if it be possible:
to wit, he should First travel to win them, if it be possible:
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And if thy trauell succeedeth not, that thou get no gaines at their hands this way,
And if thy travel succeedeth not, that thou get no gains At their hands this Way,
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then he willeth Timothie and the Pastors in Timothie, to go another way to worke; to proclaime their names;
then he wills Timothy and the Pastors in Timothy, to go Another Way to work; to proclaim their names;
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yea at the last to giue their flesh (as he speaketh) to the diuell, that their soule may be safe,
yea At the last to give their Flesh (as he speaks) to the Devil, that their soul may be safe,
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if it be possible in the day of the Lord:
if it be possible in the day of the Lord:
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To proclaime their names, and make their names manifest to the people, that the people may be warie of such persons,
To proclaim their names, and make their names manifest to the people, that the people may be wary of such Persons,
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and feare to fall into such offences.
and Fear to fallen into such offences.
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If the persons againe be ignorant, they are either ignorant with simplicity, or ignorant with a wilful stubbornnes.
If the Persons again be ignorant, they Are either ignorant with simplicity, or ignorant with a wilful stubbornness.
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In both these cases he informeth his Disciple. If they be ignorant with simplicity, he recommendeth vnto the teacher three vertues, meeknesse, gentlenesse, and patience:
In both these cases he Informeth his Disciple. If they be ignorant with simplicity, he recommendeth unto the teacher three Virtues, meekness, gentleness, and patience:
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Patience not of their euill, nor of their vices; but patience toward their persons, suffering them to come and heare.
Patience not of their evil, nor of their vices; but patience towards their Persons, suffering them to come and hear.
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And suppose thou suffer him to come & heare, yet he willeth thee not to suffer his vices, he willeth thee not to conceale his vices,
And suppose thou suffer him to come & hear, yet he wills thee not to suffer his vices, he wills thee not to conceal his vices,
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nor yet to flatter his vices. But this is his meaning; reproue his vices, aduertise him of his faults;
nor yet to flatter his vices. But this is his meaning; reprove his vices, advertise him of his Faults;
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And in thine admonition do the thing that lyeth in thee, that he who is admonished, may perceiue that the admonition floweth from loue;
And in thine admonition do the thing that lies in thee, that he who is admonished, may perceive that the admonition flows from love;
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and that we seeke nothing lesse then his shame and losse: and nothing more then his weale and honour.
and that we seek nothing less then his shame and loss: and nothing more then his weal and honour.
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This ought to be the behauiour of those who haue to do with simple ignorants:
This ought to be the behaviour of those who have to do with simple Ignorants:
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for if it were so that any man would beare with vices or iniquities that he knoweth to be in any person;
for if it were so that any man would bear with vices or iniquities that he Knoweth to be in any person;
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it were the ready way, not onely to lose the person with whom he beareth,
it were the ready Way, not only to loose the person with whom he bears,
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but to lose himselfe also, in concealing that part of his office and duty which is enioyned to him.
but to loose himself also, in concealing that part of his office and duty which is enjoined to him.
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And therefore it is not such a patience that is required in the Pastor or Minister, that he suffers his vices, or conceale the persons vices;
And Therefore it is not such a patience that is required in the Pastor or Minister, that he suffers his vices, or conceal the Persons vices;
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but onely this kinde of moderate, meeke and good behauiour is required in him, that in his reproofe he may let the person see, •o far as in him lyeth, that he desireth nothing lesse then his shame,
but only this kind of moderate, meek and good behaviour is required in him, that in his reproof he may let the person see, •o Far as in him lies, that he Desires nothing less then his shame,
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and nothing more then his amendment. In case againe, the person be ignorant and wilfull with ignorance;
and nothing more then his amendment. In case again, the person be ignorant and wilful with ignorance;
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as there are many that are obstinate in ignorance, in such sort that the person of the Pastor is troubled and wearied with continuall admonition and reproofe,
as there Are many that Are obstinate in ignorance, in such sort that the person of the Pastor is troubled and wearied with continual admonition and reproof,
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and maketh no speed at his hands;
and makes no speed At his hands;
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in such sort that at last the Pastor himselfe, through the long trauell that he hath taken, conceiueth a despaire of the recouery of that person:
in such sort that At last the Pastor himself, through the long travel that he hath taken, conceiveth a despair of the recovery of that person:
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The Apostle in this place admonisheth the Pastor not to faint, nor to conceiue by his long trauels a despaire,
The Apostle in this place Admonisheth the Pastor not to faint, nor to conceive by his long travels a despair,
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but though he remaine stubborne, yet to abide vpon him, pronounce the thre•tnings and promises of God indifferently, to tary vpon him at list and leasure,
but though he remain stubborn, yet to abide upon him, pronounce the thre•tnings and promises of God indifferently, to tarry upon him At list and leisure,
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why? Because the gift of repentance which turneth the heart of man, is not in his owne hand,
why? Because the gift of Repentance which turns the heart of man, is not in his own hand,
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nor is it in the hands of the Pastor to giue it;
nor is it in the hands of the Pastor to give it;
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but the gift of repentance, which turneth the heart of man, is in the hands of God;
but the gift of Repentance, which turns the heart of man, is in the hands of God;
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and God will bestow this gift at such time as he pleaseth, & not at that time when the Pastor pleaseth.
and God will bestow this gift At such time as he Pleases, & not At that time when the Pastor Pleases.
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In like manner the gift of repentance is not visibly wrought, it is not a corporall gift, that it may be rceeiued by the Pastor at the first hand when it is giuen and wrought in the heart of man:
In like manner the gift of Repentance is not visibly wrought, it is not a corporal gift, that it may be rceeiued by the Pastor At the First hand when it is given and wrought in the heart of man:
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But it is a spirituall gift, and inuisibly wrought in the soule of man.
But it is a spiritual gift, and invisibly wrought in the soul of man.
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And oft times it is wrought then, when the Pastor least thinketh, and that by the mighty and gracious prouidence of our God.
And oft times it is wrought then, when the Pastor least Thinketh, and that by the mighty and gracious providence of our God.
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Therefore seeing it falleth out so oft times, that the Lord will bestow this gift when the Pastor least thinketh, he willeth the Pastor albeit the man be stubborne, not to despaire.
Therefore seeing it falls out so oft times, that the Lord will bestow this gift when the Pastor least Thinketh, he wills the Pastor albeit the man be stubborn, not to despair.
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And when the Lord shall giue him the gift of repentance, there is no question,
And when the Lord shall give him the gift of Repentance, there is no question,
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but many commodities shall accompany this gift, which commodities are sette downe in the end of this Chapter.
but many commodities shall accompany this gift, which commodities Are Set down in the end of this Chapter.
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By this gift, first he shall be delyuered from the snare of the Diuell, in the which he was holden captiue to do him seruice.
By this gift, First he shall be Delivered from the snare of the devil, in the which he was held captive to do him service.
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By this gift, secondly, he shall come to knowledge;
By this gift, secondly, he shall come to knowledge;
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not only to the knowledge of God in Christ, but of himselfe & his own misery.
not only to the knowledge of God in christ, but of himself & his own misery.
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Thirdly by this gift of repentance, where his soule was sick & diseased before, his conscience terrified and exceedingly astonied;
Thirdly by this gift of Repentance, where his soul was sick & diseased before, his conscience terrified and exceedingly astonished;
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that soule by the enioying of this gift, shall be restored to health, he shall come to amendement,
that soul by the enjoying of this gift, shall be restored to health, he shall come to amendment,
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and to a wholsome disposition of heart, minde and conscience. This I take to be the summe of all that I haue read.
and to a wholesome disposition of heart, mind and conscience. This I take to be the sum of all that I have read.
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The matter is large and the heads are many that might be handled vpon this text:
The matter is large and the Heads Are many that might be handled upon this text:
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But I purpose not to insist in euery head, but to content me onely with such points as are most necessary for our edification and instruction.
But I purpose not to insist in every head, but to content me only with such points as Are most necessary for our edification and instruction.
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Therfore, I select out of the whole, two points to speak of by the grace of God at this time,
Therefore, I select out of the Whole, two points to speak of by the grace of God At this time,
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as his Spirit shall assist me for the present. The two points that I am to speake of, are these:
as his Spirit shall assist me for the present. The two points that I am to speak of, Are these:
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The first point, the first verse that I haue read, the first part of it, giueth manifest occasion to it: The First point, the First verse that I have read, the First part of it, gives manifest occasion to it:
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to wit, what is the first & chiefe thing from which yong men should flee. The second point, the last verse saue one of this text giueth occasiō to it,
to wit, what is the First & chief thing from which young men should flee. The second point, the last verse save one of this text gives occasion to it,
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and the end of that verse;
and the end of that verse;
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and it is this, What is the chiefe and principall thing that yong men should follow and pursue.
and it is this, What is the chief and principal thing that young men should follow and pursue.
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The chiefe and principall thing that yong men should flee, euery youth in the world, is the lusts and affections of the minde whereunto youth is inclined, he should flee from the lusts of his youth ;
The chief and principal thing that young men should flee, every youth in the world, is the Lustiest and affections of the mind whereunto youth is inclined, he should flee from the Lustiest of his youth;
dt j-jn cc j-jn n1 cst j n2 vmd vvi, d n1 p-acp dt n1, vbz dt n2 cc n2 pp-f dt n1 c-crq n1 vbz vvn, pns31 vmd vvi p-acp dt n2 pp-f po31 n1;
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not so much from the lusts of any other mans youth, or another persons youth, not so much from the Lustiest of any other men youth, or Another Persons youth,
xx av av-d p-acp dt n2 pp-f d j-jn ng1 n1, cc j-jn n2 n1,
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as from the lusts that are in himselfe, and the lusts that his yong yeares bring with them.
as from the Lustiest that Are in himself, and the Lustiest that his young Years bring with them.
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And as he should flee from the lusts of his owne youth, so the chiefe thing that he should follow, seeke and pursue, is the gift of repentance, amendement of life, conuersion vnto God, taking vp of a new course, a gift which is as farre out of his hands and from him by nature,
And as he should flee from the Lustiest of his own youth, so the chief thing that he should follow, seek and pursue, is the gift of Repentance, amendment of life, conversion unto God, taking up of a new course, a gift which is as Far out of his hands and from him by nature,
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as the lusts of his youth are neare him by nature.
as the Lustiest of his youth Are near him by nature.
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And therefore he should be so much the more diligent and earnest in begging this gift, the nearer he knoweth these lusts to be to him,
And Therefore he should be so much the more diligent and earnest in begging this gift, the nearer he Knoweth these Lustiest to be to him,
cc av pns31 vmd vbi av av-d dt av-dc j cc j p-acp vvg d n1, dt av-jc pns31 vvz d n2 pc-acp vbi p-acp pno31,
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and the further he knoweth this gift to be from him by nature.
and the further he Knoweth this gift to be from him by nature.
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Of these two points, as the Lord shall assist me by his holy Spirit, I thinke to speake at this time.
Of these two points, as the Lord shall assist me by his holy Spirit, I think to speak At this time.
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And first concerning the lusts of youth, I vnderstand by them, whatsoeuer motions, raging flames,
And First Concerning the Lustiest of youth, I understand by them, whatsoever motions, raging flames,
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or vicious affections, or whatsoeuer euill inclinations a yong man is addicted to, from all these lusts and enticements youth ought to flee;
or vicious affections, or whatsoever evil inclinations a young man is addicted to, from all these Lustiest and enticements youth ought to flee;
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as there is no vice vnder the Sunne, vnto the which youth is not too much subiect.
as there is no vice under the Sun, unto the which youth is not too much Subject.
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For our corruption so long as we liue in this world is neuer idle, but in what age that euer we be our corruption is perpetually fertile, bringing forth euill thoughts, euill motions, euill actions out of vs:
For our corruption so long as we live in this world is never idle, but in what age that ever we be our corruption is perpetually fertile, bringing forth evil thoughts, evil motions, evil actions out of us:
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But chiefly our corruption is fertile in our youth:
But chiefly our corruption is fertile in our youth:
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in the time of our youth, chiefly and most of all is our corruption fertile and abundant:
in the time of our youth, chiefly and most of all is our corruption fertile and abundant:
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for then the bloud of man burneth, then the affections are in a rage, and he hath no power of himselfe to controlle them:
for then the blood of man burns, then the affections Are in a rage, and he hath no power of himself to control them:
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But he is caried hither and thither, as his owne appetites command him:
But he is carried hither and thither, as his own appetites command him:
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In such sort, that it may be counted a miracle, a speciall worke and blessing of the Almighty God, to see a youth passe ouer his yong yeares without a notable inconuenience either to body or soule or both, without some notable scarre, as we speake.
In such sort, that it may be counted a miracle, a special work and blessing of the Almighty God, to see a youth pass over his young Years without a notable inconvenience either to body or soul or both, without Some notable scar, as we speak.
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For there is no youth, there is none that tooke flesh that was begotten of man,
For there is no youth, there is none that took Flesh that was begotten of man,
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but in his youth he is subiect to one vice or other; and there are few but they are subiect to many:
but in his youth he is Subject to one vice or other; and there Are few but they Are Subject to many:
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but there is no youth that euer proceeded of the wombe of a woman, but in his youth before his calling, he is subiect vnto one vice or other.
but there is no youth that ever proceeded of the womb of a woman, but in his youth before his calling, he is Subject unto one vice or other.
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The affection of the which vice what euer it be, whereto he is subiect & is in seruitude, commandeth him as ordinarily,
The affection of the which vice what ever it be, whereto he is Subject & is in servitude, commands him as ordinarily,
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& requireth obedience of him as ordinarily, as any master requireth of his seruant.
& requires Obedience of him as ordinarily, as any master requires of his servant.
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And the heart of that man, the minde of that man, the body of that man, are as ready to yeeld obedience to that vice & affection,
And the heart of that man, the mind of that man, the body of that man, Are as ready to yield Obedience to that vice & affection,
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as any seruant or slaue in the earth is ready to yeeld obedience to his maister.
as any servant or slave in the earth is ready to yield Obedience to his master.
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As for example, if any man be inclined vnto aspiring and addicted in his heart to promotion,
As for Exampl, if any man be inclined unto aspiring and addicted in his heart to promotion,
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if he would be in worldly honour, in such sort that that vice commandeth him;
if he would be in worldly honour, in such sort that that vice commands him;
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in this point ambition hath as ordina•y a command of him, as mighty and potent a command to enioyne him,
in this point ambition hath as ordina•y a command of him, as mighty and potent a command to enjoin him,
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as any master hath ouer his seruant.
as any master hath over his servant.
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In like maner if a mans heart be set vpon the drosse of this world, vpon the paltry that is in it, couetousnesse commandeth that man as ordinarily,
In like manner if a men heart be Set upon the dross of this world, upon the paltry that is in it, covetousness commands that man as ordinarily,
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and more constantly then any master is able to command his seruant.
and more constantly then any master is able to command his servant.
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If a man be addicted to the pleasure of his flesh & to defile his body, that lust commandeth that man as ordinarily and more continually,
If a man be addicted to the pleasure of his Flesh & to defile his body, that lust commands that man as ordinarily and more continually,
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then any master can do his seruant. And so fareth it in all the rest of the vices:
then any master can do his servant. And so fareth it in all the rest of the vices:
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looke to what vice thou hast addicted thee in seruice, the affection of that vice ordinarily commandeth thee.
look to what vice thou hast addicted thee in service, the affection of that vice ordinarily commands thee.
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The ground of this floweth from the heart of man, and from the nature of man which is corrupted in the first Adam. For such is the condition and estate of the heart of man,
The ground of this flows from the heart of man, and from the nature of man which is corrupted in the First Adam. For such is the condition and estate of the heart of man,
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so long as we remaine in our naturall estate, That the heart of euery man & of euery woman, that euer was begotten and borne, carrieth about in it the feede of all kinde of vice and impiety.
so long as we remain in our natural estate, That the heart of every man & of every woman, that ever was begotten and born, Carrieth about in it the feed of all kind of vice and impiety.
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That vice is not so monstrous, nor that wickednes so vgly, which our eares or any of our senses abhorre to heare or see,
That vice is not so monstrous, nor that wickedness so ugly, which our ears or any of our Senses abhor to hear or see,
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but the seede of that same vice lurketh and lieth naturally in the heart.
but the seed of that same vice lurks and lies naturally in the heart.
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It is true indeede, that all these seedes do not budde out, that all these seedes spring not, that men burst not foorth into all high impieties in their externall and outward actions:
It is true indeed, that all these seeds do not bud out, that all these seeds spring not, that men burst not forth into all high impieties in their external and outward actions:
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but there commeth a restraint into the soule, whereby we are restrained from these same actions, whereunto some men burst foorth,
but there comes a restraint into the soul, whereby we Are restrained from these same actions, whereunto Some men burst forth,
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and shew what they are to the world. This restraint whereby I abstaine; and thou fallest in;
and show what they Are to the world. This restraint whereby I abstain; and thou Fallest in;
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I keepe close, and thou burstest forth, cometh no more of my nature nor of thine that doth the turne, I keep close, and thou burstest forth, comes no more of my nature nor of thine that does the turn,
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but of the grace & prouidence of the mighty God.
but of the grace & providence of the mighty God.
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For if God had no meanes to restraine the impiety that is in the hart of man,
For if God had no means to restrain the impiety that is in the heart of man,
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but euery man as his hart carieth him, bursteth forth in euery impiety; how would it be possible that a society could be kept;
but every man as his heart Carrieth him, bursteth forth in every impiety; how would it be possible that a society could be kept;
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how would it be possible that a Church could be gathered;
how would it be possible that a Church could be gathered;
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how would it be be possible, yt any man could haue company, or any conuersation amongst men? Therefore the Lord, that one society might be kept, that out of this society a Church might be gathered, doth restraine the impiety, the seedes of impiety, that lieth lurking and hid in the heart of euery man.
how would it be be possible, that any man could have company, or any Conversation among men? Therefore the Lord, that one society might be kept, that out of this society a Church might be gathered, does restrain the impiety, the seeds of impiety, that lies lurking and hid in the heart of every man.
q-crq vmd pn31 vbi vbi j, pn31 av-d n1 vmd vhi n1, cc d n1 p-acp n2? av dt n1, cst pi n1 vmd vbi vvn, cst av pp-f d n1 dt n1 vmd vbi vvn, vdz vvi dt n1, dt n2 pp-f n1, cst vvz vvg cc vvn p-acp dt n1 pp-f d n1.
(35) sermon (DIV1)
587
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6401
The wayes whereby he restraineth impiety, and holdeth the seeds of impiety choked that they burst not out, are two;
The ways whereby he restraineth impiety, and holds the seeds of impiety choked that they burst not out, Are two;
dt n2 c-crq pns31 vvz n1, cc vvz dt n2 pp-f n1 vvn cst pns32 vvd xx av, vbr crd;
(35) sermon (DIV1)
588
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6402
he restraineth the impiety that lurketh in the heart, either by Discipline, or by seuere punishment and good execution of lawes:
he restraineth the impiety that lurks in the heart, either by Discipline, or by severe punishment and good execution of laws:
pns31 vvz dt n1 cst vvz p-acp dt n1, av-d p-acp n1, cc p-acp j n1 cc j n1 pp-f n2:
(35) sermon (DIV1)
588
Page 341
6403
Or he restraineth this euill lurking in the heart, by the worke of his own Spirit.
Or he restraineth this evil lurking in the heart, by the work of his own Spirit.
cc pns31 vvz d n-jn vvg p-acp dt n1, p-acp dt n1 pp-f po31 d n1.
(35) sermon (DIV1)
588
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6404
The restraint that cōmeth by Discipline and execution of lawes, doth not take away the tyranny of sinne, it taketh not away the absolute command and soueraignty which sin hath;
The restraint that comes by Discipline and execution of laws, does not take away the tyranny of sin, it Takes not away the absolute command and sovereignty which since hath;
dt n1 cst vvz p-acp n1 cc n1 pp-f n2, vdz xx vvi av dt n1 pp-f n1, pn31 vvz xx av dt j n1 cc n1 r-crq n1 vhz;
(35) sermon (DIV1)
588
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6405
it holdeth wicked men in aw, it maketh them to keepe an externall society, and holdeth them in some honesty and ciuill conuersation,
it holds wicked men in awe, it makes them to keep an external society, and holds them in Some honesty and civil Conversation,
pn31 vvz j n2 p-acp n1, pn31 vvz pno32 pc-acp vvi dt j n1, cc vvz pno32 p-acp d n1 cc j n1,
(35) sermon (DIV1)
588
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6406
but it taketh not away the soueraignty and empire of the affections.
but it Takes not away the sovereignty and empire of the affections.
cc-acp pn31 vvz xx av dt n1 cc n1 pp-f dt n2.
(35) sermon (DIV1)
588
Page 342
6407
The restraint againe which is made by the Spirit of God, by the Spirit of Christ Iesus, which we call the Spirit of sanctification, the restraint that is made by this Spirit, taketh away the soueraignty and tyranny which mine affections had before it came:
The restraint again which is made by the Spirit of God, by the Spirit of christ Iesus, which we call the Spirit of sanctification, the restraint that is made by this Spirit, Takes away the sovereignty and tyranny which mine affections had before it Come:
dt n1 av r-crq vbz vvn p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1 np1, r-crq pns12 vvb dt n1 pp-f n1, dt n1 cst vbz vvn p-acp d n1, vvz av dt n1 cc n1 r-crq po11 n2 vhd p-acp pn31 vvd:
(35) sermon (DIV1)
589
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6408
it taketh away the dominion and kingdome which mine affections had before it came:
it Takes away the dominion and Kingdom which mine affections had before it Come:
pn31 vvz av dt n1 cc n1 r-crq po11 n2 vhd p-acp pn31 vvd:
(35) sermon (DIV1)
589
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6409
In such sort, that where the worldling is restrained from the outward impiety against his will, I, by the power of the Spirit of Christ Iesus, abstaine willingly.
In such sort, that where the worldling is restrained from the outward impiety against his will, I, by the power of the Spirit of christ Iesus, abstain willingly.
p-acp d n1, cst c-crq dt n1 vbz vvn p-acp dt j n1 p-acp po31 n1, pns11, p-acp dt n1 pp-f dt n1 pp-f np1 np1, vvb av-j.
(35) sermon (DIV1)
589
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6410
But take heede I pray you;
But take heed I pray you;
cc-acp vvb n1 pns11 vvb pn22;
(35) sermon (DIV1)
589
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the coming of the Spirit of God into mine heart and minde, suppose it take away the full empire and soueraignty whi•h mine affections had in my soule before it came;
the coming of the Spirit of God into mine heart and mind, suppose it take away the full empire and sovereignty whi•h mine affections had in my soul before it Come;
dt n-vvg pp-f dt n1 pp-f np1 p-acp po11 n1 cc n1, vvb pn31 vvi av dt j n1 cc n1 vvb po11 n2 vhd p-acp po11 n1 p-acp pn31 vvd;
(35) sermon (DIV1)
589
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6412
yet it taketh not away the lodging & dwelling of sin in my soule.
yet it Takes not away the lodging & Dwelling of since in my soul.
av pn31 vvz xx av dt n1 cc n-vvg pp-f n1 p-acp po11 n1.
(35) sermon (DIV1)
589
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6413
But suppose mine affections and sinne dwell not as a King, dwell not as a Prince, But suppose mine affections and sin dwell not as a King, dwell not as a Prince,
p-acp vvb po11 n2 cc n1 vvb xx p-acp dt n1, vvb xx p-acp dt n1,
(35) sermon (DIV1)
589
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6414
as an absolute commander, to command the powers of the soule, the members of the body, to put his will in execution as he had wont to do before;
as an absolute commander, to command the Powers of the soul, the members of the body, to put his will in execution as he had wont to do before;
c-acp dt j n1, pc-acp vvi dt n2 pp-f dt n1, dt n2 pp-f dt n1, pc-acp vvi po31 n1 p-acp n1 c-acp pns31 vhd vvn pc-acp vdi a-acp;
(35) sermon (DIV1)
589
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6415
suppose he dwell not as a King, yet he lodgeth in the soule as a companion, he dwelleth as a companion with the Spirit of God in me;
suppose he dwell not as a King, yet he lodgeth in the soul as a Companion, he dwells as a Companion with the Spirit of God in me;
vvb pns31 vvb xx p-acp dt n1, av pns31 vvz p-acp dt n1 p-acp dt n1, pns31 vvz p-acp dt n1 p-acp dt n1 pp-f np1 p-acp pno11;
(35) sermon (DIV1)
589
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6416
to that part of my soule which the Spirit of God hath reformed in me:
to that part of my soul which the Spirit of God hath reformed in me:
p-acp d n1 pp-f po11 n1 r-crq dt n1 pp-f np1 vhz vvn p-acp pno11:
(35) sermon (DIV1)
589
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6417
In such sort, that sinne dwelleth in me, and it hath his owne will, his owne wit, his owne counsell out of my minde which he followeth.
In such sort, that sin dwells in me, and it hath his own will, his own wit, his own counsel out of my mind which he follows.
p-acp d n1, cst n1 vvz p-acp pno11, cc pn31 vhz po31 d n1, po31 d n1, po31 d n1 av pp-f po11 n1 r-crq pns31 vvz.
(35) sermon (DIV1)
589
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6418
As on the other side, the reformed part of me hath his owne will, his owne counsell, his owne wisedome,
As on the other side, the reformed part of me hath his own will, his own counsel, his own Wisdom,
p-acp p-acp dt j-jn n1, dt vvn n1 pp-f pno11 vhz po31 d n1, po31 d n1, po31 d n1,
(35) sermon (DIV1)
589
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6419
and vnderstanding in me, which he followeth:
and understanding in me, which he follows:
cc vvg p-acp pno11, r-crq pns31 vvz:
(35) sermon (DIV1)
589
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6420
So that all the rest of the dayes of my life, there is a continuall battell betwixt these two willes, the will of sinne and flesh dwelling in my soule,
So that all the rest of the days of my life, there is a continual battle betwixt these two wills, the will of sin and Flesh Dwelling in my soul,
av cst d dt n1 pp-f dt n2 pp-f po11 n1, pc-acp vbz dt j n1 p-acp d crd n2, dt n1 pp-f n1 cc n1 vvg p-acp po11 n1,
(35) sermon (DIV1)
589
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6421
and the will of the Spirit of God and of the reformed part of my soule:
and the will of the Spirit of God and of the reformed part of my soul:
cc dt n1 pp-f dt n1 pp-f np1 cc pp-f dt vvn n1 pp-f po11 n1:
(35) sermon (DIV1)
589
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6422
sinne perswading me to do euill; the Spirit of God perswading me to do heauenly things:
sin persuading me to do evil; the Spirit of God persuading me to do heavenly things:
n1 vvg pno11 pc-acp vdi j-jn; dt n1 pp-f np1 vvg pno11 pc-acp vdi j n2:
(35) sermon (DIV1)
589
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6423
This part suggesting holy thoughts and motions, the other part suggesting wicked thoughts and motions.
This part suggesting holy thoughts and motions, the other part suggesting wicked thoughts and motions.
d n1 vvg j n2 cc n2, dt j-jn n1 vvg j n2 cc n2.
(35) sermon (DIV1)
589
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6424
And this is the estate of euery man in this earth, that hath entred into society with the Spirit of God.
And this is the estate of every man in this earth, that hath entered into society with the Spirit of God.
cc d vbz dt n1 pp-f d n1 p-acp d n1, cst vhz vvn p-acp n1 p-acp dt n1 pp-f np1.
(35) sermon (DIV1)
589
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6425
To take vp this matter, that the long discourse of it carrie vs not from our purpose.
To take up this matter, that the long discourse of it carry us not from our purpose.
pc-acp vvi a-acp d n1, cst dt j n1 pp-f pn31 vvi pno12 xx p-acp po12 n1.
(35) sermon (DIV1)
590
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6426
There is no youth, yea, more then youth, there is no age nor part of mans life,
There is no youth, yea, more then youth, there is no age nor part of men life,
pc-acp vbz dx n1, uh, av-dc cs n1, pc-acp vbz dx n1 ccx n1 pp-f ng1 n1,
(35) sermon (DIV1)
590
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6427
but carrieth the owne affections, the owne vices and imperfection• with it, vnto the which affections and vices euery one of vs are either slaues and seruants, rather then enemies:
but Carrieth the own affections, the own vices and imperfection• with it, unto the which affections and vices every one of us Are either slaves and Servants, rather then enemies:
cc-acp vvz dt d n2, dt d n2 cc n1 p-acp pn31, p-acp dt r-crq n2 cc n2 d crd pp-f pno12 vbr av-d ng2 cc n2, av-c cs n2:
(35) sermon (DIV1)
590
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6428
seruants without contradiction to sin, rather then enemies vnto it without battell.
Servants without contradiction to since, rather then enemies unto it without battle.
n2 p-acp n1 p-acp n1, av-c cs n2 p-acp pn31 p-acp n1.
(35) sermon (DIV1)
590
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6429
All the powers of the soule and members of ye body in that man, where Christ hath not begun to worke, content and agree to the euill action, runne in a rage to the performance of the will of the flesh:
All the Powers of the soul and members of the body in that man, where christ hath not begun to work, content and agree to the evil actium, run in a rage to the performance of the will of the Flesh:
av-d dt n2 pp-f dt n1 cc n2 pp-f dt n1 p-acp d n1, c-crq np1 vhz xx vvn pc-acp vvi, j cc vvi p-acp dt j-jn n1, vvn p-acp dt n1 p-acp dt n1 pp-f dt n1 pp-f dt n1:
(35) sermon (DIV1)
590
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6430
For thou art either an ordinary slaue and seruant to sinne, or else thou art a contradictor of sinne.
For thou art either an ordinary slave and servant to sin, or Else thou art a contradictor of sin.
c-acp pns21 vb2r d dt j n1 cc n1 p-acp n1, cc av pns21 vb2r dt n1 pp-f n1.
(35) sermon (DIV1)
590
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6431
And this contradiction sheweth the battell that ye haue within your selues.
And this contradiction shows the battle that you have within your selves.
cc d n1 vvz dt n1 cst pn22 vhb p-acp po22 n2.
(35) sermon (DIV1)
590
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6432
It is true, that in the naturall man, reason and the light that is left in nature, maketh some opposition, but not long.
It is true, that in the natural man, reason and the Light that is left in nature, makes Some opposition, but not long.
pn31 vbz j, cst p-acp dt j n1, n1 cc dt n1 cst vbz vvn p-acp n1, vvz d n1, cc-acp xx j.
(35) sermon (DIV1)
591
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6433
For she is vnarmed, destitute of power, and therefore the power of darknesse that is in the affection, blindeth the eye of reason incontinently.
For she is unarmed, destitute of power, and Therefore the power of darkness that is in the affection, blinds the eye of reason incontinently.
p-acp pns31 vbz vvn, j pp-f n1, cc av dt n1 pp-f n1 cst vbz p-acp dt n1, vvz dt n1 pp-f n1 av-j.
(35) sermon (DIV1)
591
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6434
To flie from thy selfe, & to flie from thy affecions, it is not possible for thee,
To fly from thy self, & to fly from thy affecions, it is not possible for thee,
p-acp vvi p-acp po21 n1, cc pc-acp vvi p-acp po21 n2, pn31 vbz xx j p-acp pno21,
(35) sermon (DIV1)
591
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6435
except that grace come downe out of the heauen, except the Spirit of Christ giue thee eyes to see and perceiue that these same lusts of thine, these affections of thine which thou thoughtsts in the folly of thy youth to be no sinne,
except that grace come down out of the heaven, except the Spirit of christ give thee eyes to see and perceive that these same Lustiest of thine, these affections of thine which thou thoughtsts in the folly of thy youth to be no sin,
c-acp cst n1 vvb a-acp av pp-f dt n1, c-acp dt n1 pp-f np1 vvb pno21 n2 pc-acp vvi cc vvb cst d d n2 pp-f png21, d n2 pp-f png21 r-crq pns21 vv2 p-acp dt n1 pp-f po21 n1 pc-acp vbi dx n1,
(35) sermon (DIV1)
591
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6436
except that he giue thee eyes to see that they are sinne, thou will neuer condemne them.
except that he give thee eyes to see that they Are sin, thou will never condemn them.
c-acp cst pns31 vvi pno21 n2 pc-acp vvi cst pns32 vbr n1, pns21 vmb av-x vvi pno32.
(35) sermon (DIV1)
591
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6437
For this is the custome of the naturall man, if he burst not forth into the outward actions which are to plainely dāned in the Law of God, his inward lusts appeare to him to be no sinnes:
For this is the custom of the natural man, if he burst not forth into the outward actions which Are to plainly damned in the Law of God, his inward Lustiest appear to him to be no Sins:
p-acp d vbz dt n1 pp-f dt j n1, cs pns31 vvd xx av p-acp dt j n2 r-crq vbr p-acp av-j vvn p-acp dt n1 pp-f np1, po31 j n2 vvi p-acp pno31 pc-acp vbi dx n2:
(35) sermon (DIV1)
591
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6438
and it is onely by the light of the Spirit of Christ, by the knowledge wrought by the Spirit of Christ, that he beginneth to see clearely, that all his affections and his lusts are vtterly damned in the sight of God, and are sinnes.
and it is only by the Light of the Spirit of christ, by the knowledge wrought by the Spirit of christ, that he begins to see clearly, that all his affections and his Lustiest Are utterly damned in the sighed of God, and Are Sins.
cc pn31 vbz av-j p-acp dt n1 pp-f dt n1 pp-f np1, p-acp dt n1 vvn p-acp dt n1 pp-f np1, cst pns31 vvz pc-acp vvi av-j, cst d po31 n2 cc po31 n2 vbr av-j vvn p-acp dt n1 pp-f np1, cc vbr n2.
(35) sermon (DIV1)
591
Page 343
6439
And this sight, first, maketh vs flee from them;
And this sighed, First, makes us flee from them;
cc d n1, ord, vvz pno12 vvi p-acp pno32;
(35) sermon (DIV1)
591
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6440
for we would neuer part with our lusts and affections, if the Spirit of God did not let vs see the vglinesse of them.
for we would never part with our Lustiest and affections, if the Spirit of God did not let us see the ugliness of them.
c-acp pns12 vmd av-x vvi p-acp po12 n2 cc n2, cs dt n1 pp-f np1 vdd xx vvi pno12 vvi dt n1 pp-f pno32.
(35) sermon (DIV1)
591
Page 344
6441
And beside this vglinesse, it maketh vs to feele in our hearts and to taste of the bitternesse of them, where the diuel and our corruption made vs to thinke that they were sweete oft before.
And beside this ugliness, it makes us to feel in our hearts and to taste of the bitterness of them, where the Devil and our corruption made us to think that they were sweet oft before.
cc p-acp d n1, pn31 vvz pno12 pc-acp vvi p-acp po12 n2 cc pc-acp vvi pp-f dt n1 pp-f pno32, c-crq dt n1 cc po12 n1 vvd pno12 pc-acp vvi cst pns32 vbdr j av a-acp.
(35) sermon (DIV1)
591
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6442
When the Spirit beginneth to rip vp our hearts and to discouer the secrets of our hearts and blindnesse of our minds, it maketh vs to feele the vglinesse and bitternes that is in them:
When the Spirit begins to rip up our hearts and to discover the secrets of our hearts and blindness of our minds, it makes us to feel the ugliness and bitterness that is in them:
c-crq dt n1 vvz pc-acp vvi a-acp po12 n2 cc pc-acp vvi dt n2-jn pp-f po12 n2 cc n1 pp-f po12 n2, pn31 vvz pno12 pc-acp vvi dt n1 cc n1 cst vbz p-acp pno32:
(35) sermon (DIV1)
591
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6443
and this is the first thing that euer maketh man to repent, and giueth him a conscience of sinne,
and this is the First thing that ever makes man to Repent, and gives him a conscience of sin,
cc d vbz dt ord n1 cst av vvz n1 pc-acp vvi, cc vvz pno31 dt n1 pp-f n1,
(35) sermon (DIV1)
591
Page 344
6444
and maketh him to haue an earnest desire to flie from himselfe and the lusts of his youth.
and makes him to have an earnest desire to fly from himself and thee Lustiest of his youth.
cc vv2 pno31 pc-acp vhi dt j n1 pc-acp vvi p-acp px31 cc pno32 n2 pp-f po31 n1.
(35) sermon (DIV1)
591
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6445
If thou flie not in time, and take not on this flight in due season when thou art called to flie,
If thou fly not in time, and take not on this flight in due season when thou art called to fly,
cs pns21 vvb xx p-acp n1, cc vvb xx p-acp d n1 p-acp j-jn n1 c-crq pns21 vb2r vvn pc-acp vvi,
(35) sermon (DIV1)
592
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6446
as now thou art called to flie by the word of God, which giueth thee a cleare light & an eye to see from whence thou shouldest flie ▪ If thou learne not now to flie, •o question, thou and thine affections shall both perish.
as now thou art called to fly by the word of God, which gives thee a clear Light & an eye to see from whence thou Shouldst fly ▪ If thou Learn not now to fly, •o question, thou and thine affections shall both perish.
c-acp av pns21 vb2r vvn pc-acp vvi p-acp dt n1 pp-f np1, r-crq vvz pno21 dt j n1 cc dt n1 pc-acp vvi p-acp c-crq pns21 vmd2 vvi ▪ cs pns21 vvb xx av pc-acp vvi, av n1, pns21 cc po21 n2 vmb av-d vvi.
(35) sermon (DIV1)
592
Page 344
6447
These same affections wherin thy soule through long custome so delighted, shall putrifie thy soule & shall corrupt thy soule more and more, shall bring thy bodie the tabernacle wherein thy soule lodgeth, to greater and greater decay;
These same affections wherein thy soul through long custom so delighted, shall putrify thy soul & shall corrupt thy soul more and more, shall bring thy body the tabernacle wherein thy soul lodgeth, to greater and greater decay;
np1 d n2 c-crq po21 n1 p-acp j n1 av vvn, vmb vvi po21 n1 cc vmb vvi po21 n1 av-dc cc av-dc, vmb vvi po21 n1 dt n1 c-crq po21 n1 vvz, p-acp jc cc jc n1;
(35) sermon (DIV1)
592
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6448
waste thy conscience, subuert thy faith, and spoile thee of thy white garments whereby onely accesse is granted thee to the throne of grace:
waste thy conscience, subvert thy faith, and spoil thee of thy white garments whereby only access is granted thee to the throne of grace:
vvb po21 n1, vvi po21 n1, cc vvb pno21 pp-f po21 j-jn n2 c-crq j n1 vbz vvn pno21 p-acp dt n1 pp-f n1:
(35) sermon (DIV1)
592
Page 344
6449
and in the end shall bring euerlasting destruction on soule and bodie both.
and in the end shall bring everlasting destruction on soul and body both.
cc p-acp dt n1 vmb vvi j n1 p-acp n1 cc n1 av-d.
(35) sermon (DIV1)
592
Page 344
6450
Except therefore thou learne to flie, there is no escaping from euerlasting death both in bodie and soule; therfore this flight is necessary.
Except Therefore thou Learn to fly, there is no escaping from everlasting death both in body and soul; Therefore this flight is necessary.
j av pns21 vvb pc-acp vvi, pc-acp vbz dx vvg p-acp j n1 av-d p-acp n1 cc n1; av d n1 vbz j.
(35) sermon (DIV1)
592
Page 344
6451
And now it is time that euery one of you beg the Spirit of God that ye may flie.
And now it is time that every one of you beg the Spirit of God that you may fly.
cc av pn31 vbz n1 cst d crd pp-f pn22 vvb dt n1 pp-f np1 cst pn22 vmb vvi.
(35) sermon (DIV1)
592
Page 344
6452
For if ye knew those terrors of conscience, the fire of Gods wrath, and the feare of hell & damnation, whereunto the heart of euery man is subiect,
For if you knew those terrors of conscience, the fire of God's wrath, and the Fear of hell & damnation, whereunto the heart of every man is Subject,
p-acp cs pn22 vvd d n2 pp-f n1, dt n1 pp-f npg1 n1, cc dt n1 pp-f n1 cc n1, c-crq dt n1 pp-f d n1 vbz j-jn,
(35) sermon (DIV1)
592
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6453
for all the kingdomes of the earth ye would not take in hand to offend so mightie and so gracious a God.
for all the kingdoms of the earth you would not take in hand to offend so mighty and so gracious a God.
c-acp d dt n2 pp-f dt n1 pn22 vmd xx vvi p-acp n1 pc-acp vvi av j cc av j dt n1.
(35) sermon (DIV1)
592
Page 344
6454
But such is the deceit and false pleasure of sinne, and such is the canker & venime which the diuel hath spewed into our hearts, that it shutteth our eyes, letteth vs not see the vglinesse of sinne,
But such is the deceit and false pleasure of sin, and such is the canker & venom which the Devil hath spewed into our hearts, that it shutteth our eyes, lets us not see the ugliness of sin,
p-acp d vbz dt n1 cc j n1 pp-f n1, cc d vbz dt n1 cc n1 r-crq dt n1 vhz vvn p-acp po12 n2, cst pn31 vvz po12 n2, vvz pno12 xx vvi dt n1 pp-f n1,
(35) sermon (DIV1)
592
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6455
nor taste of the bitternesse thereof.
nor taste of the bitterness thereof.
ccx n1 pp-f dt n1 av.
(35) sermon (DIV1)
592
Page 345
6456
Therefore euery one of you in the feare of God examine your affections, examine your minds,
Therefore every one of you in the Fear of God examine your affections, examine your minds,
av d crd pp-f pn22 p-acp dt n1 pp-f np1 vvb po22 n2, vvb po22 n2,
(35) sermon (DIV1)
593
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and see whereunto ye are addicted: suspect euer your affections what euer enticement they haue to cloke the same with:
and see whereunto you Are addicted: suspect ever your affections what ever enticement they have to cloak the same with:
cc vvb c-crq pn22 vbr vvn: vvb av po22 n2 r-crq av n1 pns32 vhb pc-acp vvi dt d p-acp:
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suspect euer the motion of them, for the diuell is in them:
suspect ever the motion of them, for the Devil is in them:
vvb av dt n1 pp-f pno32, p-acp dt n1 vbz p-acp pno32:
(35) sermon (DIV1)
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for when they appeare to be most quiet, yea wholly rooted out and extinguished, the stumps of them sticke in the soule and a verie slight obiect or short idlenesse will kindle them againe.
for when they appear to be most quiet, yea wholly rooted out and extinguished, the stumps of them stick in the soul and a very slight Object or short idleness will kindle them again.
c-acp c-crq pns32 vvb pc-acp vbi av-ds j-jn, uh av-jn vvn av cc vvn, dt n2 pp-f pno32 vvi p-acp dt n1 cc dt j j n1 cc j n1 vmb vvi pno32 av.
(35) sermon (DIV1)
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So they would euer be handled like yong Toades, for they are the worse by ouer great libertie.
So they would ever be handled like young Toads, for they Are the Worse by over great liberty.
av pns32 vmd av vbi vvn av-j j n2, c-acp pns32 vbr dt jc p-acp p-acp j n1.
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And as this should be done in euery man, especially it should be done in publike men;
And as this should be done in every man, especially it should be done in public men;
cc c-acp d vmd vbi vdn p-acp d n1, av-j pn31 vmd vbi vdn p-acp j n2;
(35) sermon (DIV1)
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men who are placed in publike offices, and must discharge them in some measure to the glory of God, to the contentment of his Church & weale of his people.
men who Are placed in public Offices, and must discharge them in Some measure to the glory of God, to the contentment of his Church & weal of his people.
n2 r-crq vbr vvn p-acp j n2, cc vmb vvi pno32 p-acp d n1 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f po31 n1 cc n1 pp-f po31 n1.
(35) sermon (DIV1)
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As we ought to do this, so chiefly they ought euer to suspect their affections, lest giuing place to their affections, they make them to peruert iustice;
As we ought to do this, so chiefly they ought ever to suspect their affections, lest giving place to their affections, they make them to pervert Justice;
c-acp pns12 vmd pc-acp vdi d, av av-jn pns32 vmd av pc-acp vvi po32 n2, cs vvg n1 p-acp po32 n2, pns32 vvb pno32 pc-acp vvi n1;
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for what is it that peruerteth iustice but affection? So these affections in publike persons would be chiefly eschued.
for what is it that perverteth Justice but affection? So these affections in public Persons would be chiefly Eschewed.
p-acp r-crq vbz pn31 cst vvz n1 p-acp n1? av d n2 p-acp j n2 vmd vbi av-jn vvn.
(35) sermon (DIV1)
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Then ye see the exhortation riseth clearely to you (my Lord) who are now placed to beare a peece of charge and gouernment in the absence of our Prince, that ye (my Lord) cast away your affections and burie them vnder your feete,
Then you see the exhortation Riseth clearly to you (my Lord) who Are now placed to bear a piece of charge and government in the absence of our Prince, that you (my Lord) cast away your affections and bury them under your feet,
av pn22 vvb dt n1 vvz av-j p-acp pn22 (po11 n1) q-crq vbr av vvn pc-acp vvi dt n1 pp-f n1 cc n1 p-acp dt n1 pp-f po12 n1, cst pn22 (po11 n1) vvd av po22 n2 cc vvi pno32 p-acp po22 n2,
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and let iustice strike indifferently where it should strike.
and let Justice strike indifferently where it should strike.
cc vvb n1 vvi av-j c-crq pn31 vmd vvi.
(35) sermon (DIV1)
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Let no communitie of name, alliance, proximitie of bloud, or whatsoeuer it be, mooue you to peruert iustice,
Let no community of name, alliance, proximity of blood, or whatsoever it be, move you to pervert Justice,
vvb dx n1 pp-f n1, n1, n1 pp-f n1, cc r-crq pn31 vbi, vvb pn22 pc-acp vvi n1,
(35) sermon (DIV1)
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but let euery man be answered according to the merit of his cause.
but let every man be answered according to the merit of his cause.
cc-acp vvb d n1 vbi vvn vvg p-acp dt n1 pp-f po31 n1.
(35) sermon (DIV1)
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Except these affections that accompanie great men be remooued, no question, ye must peruert that place.
Except these affections that accompany great men be removed, no question, you must pervert that place.
j d n2 cst vvi j n2 vbb vvn, dx n1, pn22 vmb vvi d n1.
(35) sermon (DIV1)
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Let not the theefe passe because he is your seruant; nor the murtherer because he is your kinsman;
Let not the thief pass Because he is your servant; nor the murderer Because he is your kinsman;
vvb xx dt n1 vvi c-acp pns31 vbz po22 n1; ccx dt n1 c-acp pns31 vbz po22 n1;
(35) sermon (DIV1)
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nor the oppressor because he is your dependant:
nor the oppressor Because he is your dependant:
ccx dt n1 c-acp pns31 vbz po22 j-jn:
(35) sermon (DIV1)
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therefore in time lay them aside, and let the execution declare that no man is spared for feare or fauour.
Therefore in time lay them aside, and let the execution declare that no man is spared for Fear or favour.
av p-acp n1 vvd pno32 av, cc vvb dt n1 vvb cst dx n1 vbz vvn p-acp n1 cc n1.
(35) sermon (DIV1)
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Thus farre for the first point.
Thus Far for the First point.
av av-j p-acp dt ord n1.
(35) sermon (DIV1)
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The next point that we haue to speake of, is, that the thing that Youth should chiefly seeke after, straitlie pursue and follow, the Apostle here sets downe;
The next point that we have to speak of, is, that the thing that Youth should chiefly seek After, straitly pursue and follow, the Apostle Here sets down;
dt ord n1 cst pns12 vhb pc-acp vvi pp-f, vbz, cst dt n1 cst n1 vmd av-jn vvi a-acp, av-j vvi cc vvb, dt n1 av vvz a-acp;
(35) sermon (DIV1)
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to wit, they ought to seeke after the gift of repentance, seeing it is the Spirit that must mortifie the lusts and affections of the youth, they should seeke the Spirit of repentance.
to wit, they ought to seek After the gift of Repentance, seeing it is the Spirit that must mortify the Lustiest and affections of the youth, they should seek the Spirit of Repentance.
p-acp n1, pns32 vmd pc-acp vvi p-acp dt n1 pp-f n1, vvg pn31 vbz dt n1 cst vmb vvi dt n2 cc n2 pp-f dt n1, pns32 vmd vvi dt n1 pp-f n1.
(35) sermon (DIV1)
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This gift of repentance here is called the gift of God: And that euery one of you may vnderstand the better what this repentance meaneth:
This gift of Repentance Here is called the gift of God: And that every one of you may understand the better what this Repentance means:
d n1 pp-f n1 av vbz vvn dt n1 pp-f np1: cc cst d crd pp-f pn22 vmb vvi dt jc r-crq d n1 vvz:
(35) sermon (DIV1)
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For suppose this doctrine sound in your eares daily, yet it soundeth not in your hearts:
For suppose this Doctrine found in your ears daily, yet it soundeth not in your hearts:
p-acp vvi d n1 vvi p-acp po22 n2 av-j, av pn31 vvz xx p-acp po22 n2:
(35) sermon (DIV1)
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there are few that is their hearts haue a feeling what the spirit of repentance meaneth:
there Are few that is their hearts have a feeling what the Spirit of Repentance means:
a-acp vbr d cst vbz po32 n2 vhb dt n-vvg r-crq dt n1 pp-f n1 vvz:
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to bring you therefore to the better feeling and to the better knowledge of it, we shall keepe this order in deducing of it. to bring you Therefore to the better feeling and to the better knowledge of it, we shall keep this order in deducing of it.
pc-acp vvi pn22 av p-acp dt jc n1 cc p-acp dt jc n1 pp-f pn31, pns12 vmb vvi d n1 p-acp vvg pp-f pn31.
(35) sermon (DIV1)
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First, we shall marke the word it selfe. Secondly, we shall examine the parts of it.
First, we shall mark the word it self. Secondly, we shall examine the parts of it.
ord, pns12 vmb vvi dt n1 pn31 n1. ord, pns12 vmb vvi dt n2 pp-f pn31.
(35) sermon (DIV1)
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Thirdly, we shall let you see who is the worker, and who is the efficient cause that worketh it.
Thirdly, we shall let you see who is the worker, and who is the efficient cause that works it.
ord, pns12 vmb vvi pn22 vvb r-crq vbz dt n1, cc r-crq vbz dt j n1 cst vvz pn31.
(35) sermon (DIV1)
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Fourthly, by what instrument it is wrought. Fiftly, who is the author and the giuer of it.
Fourthly, by what Instrument it is wrought. Fifty, who is the author and the giver of it.
ord, p-acp r-crq n1 pn31 vbz vvn. ord, r-crq vbz dt n1 cc dt n1 pp-f pn31.
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And last of all how many sorts of true repentance there are.
And last of all how many sorts of true Repentance there Are.
cc ord pp-f d c-crq d n2 pp-f j n1 pc-acp vbr.
(35) sermon (DIV1)
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As for the word it self, if ye will take heed to the force of it,
As for the word it self, if you will take heed to the force of it,
p-acp p-acp dt n1 pn31 n1, cs pn22 vmb vvi n1 p-acp dt n1 pp-f pn31,
(35) sermon (DIV1)
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and take heed to the signification of it;
and take heed to the signification of it;
cc vvb n1 p-acp dt n1 pp-f pn31;
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it hath this force taken generally, to signifie a sadnesse for the thing done, such a dolor for the thing done, so that it would gladly haue it vndone againe:
it hath this force taken generally, to signify a sadness for the thing done, such a dolour for the thing done, so that it would gladly have it undone again:
pn31 vhz d n1 vvn av-j, pc-acp vvi dt n1 p-acp dt n1 vdn, d dt n1 p-acp dt n1 vdn, av cst pn31 vmd av-j vhi pn31 vvn av:
(35) sermon (DIV1)
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I call it a sadnesse for the thing done, whether it be good or euill, or howsoeuer it be, it would haue it vndone againe;
I call it a sadness for the thing done, whither it be good or evil, or howsoever it be, it would have it undone again;
pns11 vvb pn31 dt n1 p-acp dt n1 vdn, cs pn31 vbb j cc j-jn, cc c-acp pn31 vbb, pn31 vmd vhi pn31 vvn av;
(35) sermon (DIV1)
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taking the word generally it signifieth this dolor.
taking the word generally it signifies this dolour.
vvg dt n1 av-j pn31 vvz d n1.
(35) sermon (DIV1)
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The Apostle, 2. Corinth. 7. setteth downe two sorts of dolor, two sorts of sorrow or dolor raised in the heart of man:
The Apostle, 2. Corinth. 7. sets down two sorts of dolour, two sorts of sorrow or dolour raised in the heart of man:
dt n1, crd np1. crd vvz p-acp crd n2 pp-f n1, crd n2 pp-f n1 cc n1 vvn p-acp dt n1 pp-f n1:
(35) sermon (DIV1)
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he calleth the first sort a worldly dolor or sadnesse:
he calls the First sort a worldly dolour or sadness:
pns31 vvz dt ord n1 dt j n1 cc n1:
(35) sermon (DIV1)
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he calleth it (no doubt) a worldly dolor and sadnesse, because it is conceiued for a worldly respect,
he calls it (not doubt) a worldly dolour and sadness, Because it is conceived for a worldly respect,
pns31 vvz pn31 (xx n1) dt j n1 cc n1, c-acp pn31 vbz vvn p-acp dt j n1,
(35) sermon (DIV1)
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because it is conceiued for a worldly and fleshly end, when a man beginneth to be sorowfull for the thing that is done, not so much for Gods cause or for any reuerence he beareth to the infinite maiestie of God whom he hath offended,
Because it is conceived for a worldly and fleshly end, when a man begins to be sorrowful for the thing that is done, not so much for God's cause or for any Reverence he bears to the infinite majesty of God whom he hath offended,
c-acp pn31 vbz vvn p-acp dt j cc j n1, c-crq dt n1 vvz pc-acp vbi j p-acp dt n1 cst vbz vdn, xx av av-d c-acp npg1 n1 cc p-acp d n1 pns31 vvz p-acp dt j n1 pp-f np1 r-crq pns31 vhz vvn,
(35) sermon (DIV1)
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as for the present paine that is vpon his bodie, for the present griefe that is in his conscience,
as for the present pain that is upon his body, for the present grief that is in his conscience,
c-acp p-acp dt j n1 cst vbz p-acp po31 n1, p-acp dt j n1 cst vbz p-acp po31 n1,
(35) sermon (DIV1)
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or for any worldly or fleshly respect.
or for any worldly or fleshly respect.
cc p-acp d j cc j n1.
(35) sermon (DIV1)
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In this case where God is alwaies neglected, where the sorrow is not for Gods cause, that is a worldly and an earthly sorrow.
In this case where God is always neglected, where the sorrow is not for God's cause, that is a worldly and an earthly sorrow.
p-acp d n1 c-crq np1 vbz av vvn, c-crq dt n1 vbz xx p-acp npg1 n1, cst vbz dt j cc dt j n1.
(35) sermon (DIV1)
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And this kind of sorrow I can call no other thing, but a blind terror, vexation and anguish of conscience.
And this kind of sorrow I can call no other thing, but a blind terror, vexation and anguish of conscience.
cc d n1 pp-f n1 pns11 vmb vvi dx j-jn n1, cc-acp dt j n1, n1 cc n1 pp-f n1.
(35) sermon (DIV1)
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I call it blind in these respects, first by reason they see no issue, (for their estate no doubt were the more tollerable if they saw any hope of ease, that they might haue some rest and ease in their conscience:) but they are alwaies blind,
I call it blind in these respects, First by reason they see no issue, (for their estate no doubt were the more tolerable if they saw any hope of ease, that they might have Some rest and ease in their conscience:) but they Are always blind,
pns11 vvb pn31 j p-acp d n2, ord p-acp n1 pns32 vvb dx n1, (c-acp po32 n1 dx n1 vbdr dt av-dc j cs pns32 vvd d n1 pp-f n1, cst pns32 vmd vhi d n1 cc vvi p-acp po32 n1:) cc-acp pns32 vbr av j,
(35) sermon (DIV1)
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& all sight of rest is taken from such a conscience.
& all sighed of rest is taken from such a conscience.
cc d n1 pp-f n1 vbz vvn p-acp d dt n1.
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It is blind also in respect they know not from whom it cometh, who it is that striketh them with this, that they may come vnto him by amendment.
It is blind also in respect they know not from whom it comes, who it is that striketh them with this, that they may come unto him by amendment.
pn31 vbz j av p-acp n1 pns32 vvb xx p-acp ro-crq pn31 vvz, r-crq pn31 vbz cst vvz pno32 p-acp d, cst pns32 vmb vvi p-acp pno31 p-acp n1.
(35) sermon (DIV1)
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They see not that it cometh from God;
They see not that it comes from God;
pns32 vvb xx cst pn31 vvz p-acp np1;
(35) sermon (DIV1)
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and as they are ignorant of this, they are ignorant of the cause that procured it.
and as they Are ignorant of this, they Are ignorant of the cause that procured it.
cc c-acp pns32 vbr j pp-f d, pns32 vbr j pp-f dt n1 cst vvd pn31.
(35) sermon (DIV1)
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They are ignorant that their owne sinne and wickednesse is the cause that procured it: so the ignorance of these three maketh it to be a blind tormēt;
They Are ignorant that their own sin and wickedness is the cause that procured it: so the ignorance of these three makes it to be a blind torment;
pns32 vbr j cst po32 d n1 cc n1 vbz dt n1 cst vvd pn31: av dt n1 pp-f d crd vvz pn31 pc-acp vbi dt j n1;
(35) sermon (DIV1)
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and this kind of torment which I call a blind torment, either it is increased in a high degree,
and this kind of torment which I call a blind torment, either it is increased in a high degree,
cc d n1 pp-f n1 r-crq pns11 vvb dt j n1, av-d pn31 vbz vvn p-acp dt j n1,
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or else it is mitigated that they may suffer it.
or Else it is mitigated that they may suffer it.
cc av pn31 vbz vvn cst pns32 vmb vvi pn31.
(35) sermon (DIV1)
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When it is increased into an high degree, desperation is the end of it, and it maketh them as Iudas did, to lay hands on themselues.
When it is increased into an high degree, desperation is the end of it, and it makes them as Iudas did, to lay hands on themselves.
c-crq pn31 vbz vvn p-acp dt j n1, n1 vbz dt n1 pp-f pn31, cc pn31 vvz pno32 p-acp np1 vdd, pc-acp vvi n2 p-acp px32.
(35) sermon (DIV1)
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Sometimes againe it is not so increased, but it is mitigated that they may beare it:
Sometime again it is not so increased, but it is mitigated that they may bear it:
av av pn31 vbz xx av vvn, cc-acp pn31 vbz vvn cst pns32 vmb vvi pn31:
(35) sermon (DIV1)
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and then by peece & peece it vanisheth: And so soone as it departeth, so soone departeth their sorrow and their teares;
and then by piece & piece it Vanishes: And so soon as it departeth, so soon departeth their sorrow and their tears;
cc av p-acp n1 cc n1 pn31 vvz: cc av av c-acp pn31 vvz, av av vvz po32 n1 cc po32 n2;
(35) sermon (DIV1)
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and at the departure of their paine, as their teares depart, so returne they to the puddle out of which they came, as the Sow doth;
and At the departure of their pain, as their tears depart, so return they to the puddle out of which they Come, as the Sow does;
cc p-acp dt n1 pp-f po32 n1, c-acp po32 n2 vvi, av vvb pns32 p-acp dt n1 av pp-f r-crq pns32 vvd, c-acp dt n1 vdz;
(35) sermon (DIV1)
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and to the same vomit which they spewed out, as the Dog doth.
and to the same vomit which they spewed out, as the Dog does.
cc p-acp dt d n1 r-crq pns32 vvd av, c-acp dt n1 vdz.
(35) sermon (DIV1)
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So this dolor and torment turneth not the heart, it altereth not the soule, but mooueth the soule for the present,
So this dolour and torment turns not the heart, it altereth not the soul, but moveth the soul for the present,
av d n1 cc n1 vvz xx dt n1, pn31 vvz xx dt n1, cc-acp vvz dt n1 p-acp dt j,
(35) sermon (DIV1)
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& that by reason of the paine:
& that by reason of the pain:
cc cst p-acp n1 pp-f dt n1:
(35) sermon (DIV1)
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And if the paine were away, they would returne to the same sinnes wherein they offended God oft before,
And if the pain were away, they would return to the same Sins wherein they offended God oft before,
cc cs dt n1 vbdr av, pns32 vmd vvi p-acp dt d n2 c-crq pns32 vvd np1 av a-acp,
(35) sermon (DIV1)
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as greedily as euer they did. So that they mourne not for the sinne, but for the presence of the paine.
as greedily as ever they did. So that they mourn not for the sin, but for the presence of the pain.
c-acp av-j c-acp av pns32 vdd. av cst pns32 vvb xx p-acp dt n1, cc-acp p-acp dt n1 pp-f dt n1.
(35) sermon (DIV1)
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The example of this we haue in Esau, he wept bitterly for a while, so long as he felt any dolor:
The Exampl of this we have in Esau, he wept bitterly for a while, so long as he felt any dolour:
dt n1 pp-f d pns12 vhb p-acp np1, pns31 vvd av-j p-acp dt n1, av av-j c-acp pns31 vvd d n1:
(35) sermon (DIV1)
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but after that the dolor was remooued, he went backe to his old sinnes againe.
but After that the dolour was removed, he went back to his old Sins again.
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(35) sermon (DIV1)
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And what did he? he addressed himselfe to anger his father worse then euer he did,
And what did he? he addressed himself to anger his father Worse then ever he did,
cc q-crq vdd pns31? pns31 vvd px31 pc-acp vvi po31 n1 av-jc cs av pns31 vdd,
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and specially in choosing of his wife; which testifieth that his dolor was but for a worldly respect.
and specially in choosing of his wife; which Testifieth that his dolour was but for a worldly respect.
cc av-j p-acp vvg pp-f po31 n1; r-crq vvz d po31 n1 vbds cc-acp p-acp dt j n1.
(35) sermon (DIV1)
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So I say, this worldly dolor is either conceiued for the present paine and torment that is vpon the conscience,
So I say, this worldly dolour is either conceived for the present pain and torment that is upon the conscience,
av pns11 vvb, d j n1 vbz av-d vvn p-acp dt j n1 cc n1 cst vbz p-acp dt n1,
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as we haue an example in Cain ;
as we have an Exampl in Cain;
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(35) sermon (DIV1)
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for in his repentance, wherfore sorrowed he? Not that he had offended God, not that he had displeased so gracious a Father:
for in his Repentance, Wherefore sorrowed he? Not that he had offended God, not that he had displeased so gracious a Father:
c-acp p-acp po31 n1, c-crq vvd pns31? xx cst pns31 vhd vvn np1, xx cst pns31 vhd vvn av j dt n1:
(35) sermon (DIV1)
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but for the greatnesse of his paine, and crieth out, My paine is greater then I can suffer.
but for the greatness of his pain, and cries out, My pain is greater then I can suffer.
cc-acp p-acp dt n1 pp-f po31 n1, cc vvz av, po11 n1 vbz jc cs pns11 vmb vvi.
(35) sermon (DIV1)
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Mine iniquitie, by the which I vnderstand this paine; either my paine must be made lesse, or I am not able to beare it.
Mine iniquity, by the which I understand this pain; either my pain must be made less, or I am not able to bear it.
dt n1, p-acp dt r-crq pns11 vvb d n1; d po11 n1 vmb vbi vvn av-dc, cc pns11 vbm xx j pc-acp vvi pn31.
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So I say, this kind of sorrow is either conceiued for the present paine, or for a worldly and ciuill respect.
So I say, this kind of sorrow is either conceived for the present pain, or for a worldly and civil respect.
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Beside this sorrow therefore, there is a godly sorrow which the Apostle also setteth downe in that same seuenth Chapter. Beside this sorrow Therefore, there is a godly sorrow which the Apostle also sets down in that same Seventh Chapter.
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And this godly sorrow is an earnest sorrow, a true sorrow, not fained nor counterfeit.
And this godly sorrow is an earnest sorrow, a true sorrow, not feigned nor counterfeit.
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And as it is true and earnest, so it is conceiued, not so much for the present paine & torment that is vpon the mind and conscience, (as no doubt the paine & torment that is vpon their soule mooueth them to it:) but it is not so much conceiued for any present paine,
And as it is true and earnest, so it is conceived, not so much for the present pain & torment that is upon the mind and conscience, (as no doubt the pain & torment that is upon their soul moveth them to it:) but it is not so much conceived for any present pain,
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as for Gods owne cause, that they haue offended so gracious a God, who was so louing,
as for God's own cause, that they have offended so gracious a God, who was so loving,
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so mercifull, and had such pitie and compassion vpon the multitude of their sinnes.
so merciful, and had such pity and compassion upon the multitude of their Sins.
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And therefore they set aside all creatures, forget creatures, although against them also they haue offended;
And Therefore they Set aside all creatures, forget creatures, although against them also they have offended;
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and they runne to God onely, seeke mercie for their sins at him onely, and put their trust in him onely.
and they run to God only, seek mercy for their Sins At him only, and put their trust in him only.
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So ye see Dauid, Psal 51. as if he had offended none in the world but God onely;
So you see David, Psalm 51. as if he had offended none in the world but God only;
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he turneth to the maiestie of the liuing God, and saith, Against thee, against thee onely haue I sinned,
he turns to the majesty of the living God, and Says, Against thee, against thee only have I sinned,
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and done euill in thy sight. and done evil in thy sighed.
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Now there is no doubt but he had offended against the man whom he slue, against the wife of the man whom he had defiled.
Now there is no doubt but he had offended against the man whom he slew, against the wife of the man whom he had defiled.
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Yet as if he had offended no creature, he addresseth him to God, and craueth pardon and mercy for his sinnes of him onely.
Yet as if he had offended no creature, he Addresseth him to God, and craveth pardon and mercy for his Sins of him only.
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So this is the true repentance, where men and women although they haue offended the creatures,
So this is the true Repentance, where men and women although they have offended the creatures,
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yet they run to God onely to seeke remission. And indeed this is the right way:
yet they run to God only to seek remission. And indeed this is the right Way:
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for why? it is onely God that can forgiue them their sinnes, although they haue offended men & women:
for why? it is only God that can forgive them their Sins, although they have offended men & women:
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there is no man nor woman that is able to purge the•r conscience, to take away the guiltinesse of sinne in their conscience.
there is no man nor woman that is able to purge the•r conscience, to take away the guiltiness of sin in their conscience.
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It is onely God, who by the vertue of the bloud of his Son doth purge the conscience:
It is only God, who by the virtue of the blood of his Son does purge the conscience:
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Therefore they addresse them to God onely.
Therefore they address them to God only.
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Properly also it is him whom they haue offended, for as for men and women they may escape their eies:
Properly also it is him whom they have offended, for as for men and women they may escape their eyes:
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but it is not possible that they can escape the all-seeing eye of God, who seeth the sins of the heart as well as the sins of the body.
but it is not possible that they can escape the All-seeing eye of God, who sees the Sins of the heart as well as the Sins of the body.
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Therefore in respect of his all-seeing eye, it becometh them specially to haue recourse to him,
Therefore in respect of his All-seeing eye, it Becometh them specially to have recourse to him,
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& to addresse them to him onely. This is called the godly sorrow.
& to address them to him only. This is called the godly sorrow.
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In this part ye haue onely this to beware of, for the diuell is euer ready at thine hand:
In this part you have only this to beware of, for the Devil is ever ready At thine hand:
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and this caution is not onely necessarie for an hard wilfull heart, but if men and women through the weightinesse of their sinnes conceiue ouerdeep sorrow in their hearts, in this case they would be helped.
and this caution is not only necessary for an hard wilful heart, but if men and women through the weightiness of their Sins conceive ouerdeep sorrow in their hearts, in this case they would be helped.
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For I say, at that time the diuel is present, and so soone as he perceiueth thee beaten downe with the consideration of thine owne sins, that thou art as it were presently in the pit of hell,
For I say, At that time the Devil is present, and so soon as he perceives thee beaten down with the consideration of thine own Sins, that thou art as it were presently in the pit of hell,
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then he is busie to make thee to doubt, to make thee to despaire, and to make thee to thinke that thy sinnes are so many,
then he is busy to make thee to doubt, to make thee to despair, and to make thee to think that thy Sins Are so many,
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so vglie and so great, that the Lord wil neuer forgiue them;
so ugly and so great, that the Lord will never forgive them;
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and casteth in this or that stay before thee, to terrifie thee that thou come not to seeke grace at ye throne of grace.
and Cast in this or that stay before thee, to terrify thee that thou come not to seek grace At you throne of grace.
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Therfore men should in this point take heed to themselues, they should remit their cogitation,
Therefore men should in this point take heed to themselves, they should remit their cogitation,
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& not hold it euer fixed vpon the consideration of the vglinesse of their sinnes and weightinesse of their iniquities;
& not hold it ever fixed upon the consideration of the ugliness of their Sins and weightiness of their iniquities;
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but thou oughtst to remit these cogitations sometime, to take thee to the consideration of the mercy of God, to hoise it vp to the consideration of the great goodnes of God, to the infinite store of mercy which he hath promised to penitent sinners in Christ Iesus.
but thou Ought to remit these cogitations sometime, to take thee to the consideration of the mercy of God, to hoist it up to the consideration of the great Goodness of God, to the infinite store of mercy which he hath promised to penitent Sinners in christ Iesus.
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So when thou art cast downe, and the diuell would draw thee to desperation, withdraw rather thine heart to the cōsideration of the riches of the mercie of God:
So when thou art cast down, and the Devil would draw thee to desperation, withdraw rather thine heart to the consideration of the riches of the mercy of God:
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And whatsoeuer thou thinke of thy selfe, (and the more abiect, so thou end in humilitie,
And whatsoever thou think of thy self, (and the more abject, so thou end in humility,
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and not in desperation, it is the better) thinke nothing of God but more then excellent,
and not in desperation, it is the better) think nothing of God but more then excellent,
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and of his mercy as a thing that passeth all his works, an infinite thing that cannot be compassed.
and of his mercy as a thing that passes all his works, an infinite thing that cannot be compassed.
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For of all sinnes that can be committed, I esteeme this the greatest, when a man in his heart will match the greatnesse of his iniquitie with the infinite weight of the mercie of God; For of all Sins that can be committed, I esteem this the greatest, when a man in his heart will match the greatness of his iniquity with the infinite weight of the mercy of God;
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when the diuell by his suggestion maketh thee to beleeue that thy sins are greater then the mercy of God,
when the Devil by his suggestion makes thee to believe that thy Sins Are greater then the mercy of God,
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and his mercy although it be infinit, lesse then thy sinnes. Of all sinnes I thinke this the greatest;
and his mercy although it be infinite, less then thy Sins. Of all Sins I think this the greatest;
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for in this thou spoilest God of his maiestie, of his infinite power, thou makest him not a God:
for in this thou spoilest God of his majesty, of his infinite power, thou Makest him not a God:
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For if he were not infinite in all things, he were not a God.
For if he were not infinite in all things, he were not a God.
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So I say, in true dolor to preuent this thing, men must not sticke perpetually vpon the consideration of their sins,
So I say, in true dolour to prevent this thing, men must not stick perpetually upon the consideration of their Sins,
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but sometime it is necessary that they withdraw their cogitation. This sorow, where it is, appeareth in the effects:
but sometime it is necessary that they withdraw their cogitation. This sorrow, where it is, appears in the effects:
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For if the effects of it appeare not in thy life, thy repentance is not true.
For if the effects of it appear not in thy life, thy Repentance is not true.
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Where this godly dolor is, first it bringeth forth in that person a hatred of that which God hateth, it maketh that person to agree with God, in that he hateth the thing which God hateth, Where this godly dolour is, First it brings forth in that person a hatred of that which God hates, it makes that person to agree with God, in that he hates the thing which God hates,
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and loueth the thing which he loueth. It worketh then first an hatred of sinne which God hateth:
and loves the thing which he loves. It works then First an hatred of sin which God hates:
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This hatred of sinne bringeth forth a turning from sinne: For I could neuer turne from it if I hated it not.
This hatred of sin brings forth a turning from sin: For I could never turn from it if I hated it not.
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This turning from the sinne bringeth forth a flight; that is, a further turning & continuance in departing.
This turning from the sin brings forth a flight; that is, a further turning & Continuance in departing.
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This flight from sinne bringeth forth a care and studie how to please God;
This flight from sin brings forth a care and study how to please God;
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and this studie bringeth a more earnest care how to hold fast yt hold of him which thou hast gotten,
and this study brings a more earnest care how to hold fast that hold of him which thou hast got,
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& to retaine his fauour which thou hast felt. All these effects flow frō the right sorrow & dolor.
& to retain his favour which thou hast felt. All these effects flow from the right sorrow & dolour.
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This part of repentance is called mortification, or (as the Ancients call it) Contrition. This part of Repentance is called mortification, or (as the Ancients call it) Contrition.
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It is called mortification, because by the power of the Spirit which worketh this dolor, sinne is mortified.
It is called mortification, Because by the power of the Spirit which works this dolour, sin is mortified.
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It slayeth the lusts and affections that are in me, it taketh away the strength and power of sinne within me:
It slays the Lustiest and affections that Are in me, it Takes away the strength and power of sin within me:
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in respect of the which slaughter it is called mortification.
in respect of the which slaughter it is called mortification.
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For Christ not onely ouercame sin and death, & hell by vertue of his death perfectly in his owne person,
For christ not only overcame since and death, & hell by virtue of his death perfectly in his own person,
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but he spoyled sin and death of his power, and caried such a rich & honourable triumph ouer them all, that sin hath lost his power,
but he spoiled since and death of his power, and carried such a rich & honourable triumph over them all, that since hath lost his power,
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and death hath lost his sting.
and death hath lost his sting.
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So that whosoeuer can get hold of Christ and his power, by the vertue therof sinne shall die in him,
So that whosoever can get hold of christ and his power, by the virtue thereof sin shall die in him,
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and his affections shall be dayly by litle & litle slaine. In respect of the which effects, this part of repentance is called mortification.
and his affections shall be daily by little & little slain. In respect of the which effects, this part of Repentance is called mortification.
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Of this godly sorrow springeth the other part of repentance, whereby we turne our harts to God & apply the mercie of God to our selues.
Of this godly sorrow springs the other part of Repentance, whereby we turn our hearts to God & apply the mercy of God to our selves.
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And this part is called by the Prophets conuersion: by the Apostle himselfe, Rom. 2. Circumcision of the heart.
And this part is called by the prophets conversion: by the Apostle himself, Rom. 2. Circumcision of the heart.
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And Christ speaking of repentance, he speaketh of it vnder the name of conuersion, as the chiefe part of repentance, speaking to the men of Galilee, Luk. 13. Except also ye repent, ye shall all perish also :
And christ speaking of Repentance, he speaks of it under the name of conversion, as the chief part of Repentance, speaking to the men of Galilee, Luk. 13. Except also you Repent, you shall all perish also:
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that is, except ye turne also. This conuersion whereby our hearts are turned vnto God, floweth from this godly sorrow:
that is, except you turn also. This conversion whereby our hearts Are turned unto God, flows from this godly sorrow:
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But take heed, this turning is not the first effect; it is not wrought in an instant of time.
But take heed, this turning is not the First Effect; it is not wrought in an instant of time.
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It is not possible that the conscience that is onely terrified with the sight of the owne sinnes can turne vnto God.
It is not possible that the conscience that is only terrified with the sighed of the own Sins can turn unto God.
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It is a great matter to the heart that feeleth the wrath of God in so great measure, to wrastle out against desperation, much more to turne vnto him.
It is a great matter to the heart that feeleth the wrath of God in so great measure, to wrestle out against desperation, much more to turn unto him.
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It is a greater matter to the soule that is vnder the feare of hell and euerlasting death, to turne vnto him:
It is a greater matter to the soul that is under the Fear of hell and everlasting death, to turn unto him:
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But so long as I find him a fire burning me vp as stubble, no question, I must flie from him.
But so long as I find him a fire burning me up as stubble, no question, I must fly from him.
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So long as the present torment remaineth in mine heart, it is not possible that I can turne to him.
So long as the present torment remains in mine heart, it is not possible that I can turn to him.
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Therefore there goeth before this turning a feeling of mercie, a feeling of his peace, a feeling of his sweetnesse whereby I find his wrath pacified, I find his furie pacified. Therefore there Goes before this turning a feeling of mercy, a feeling of his peace, a feeling of his sweetness whereby I find his wrath pacified, I find his fury pacified.
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And were not this taste of mercie, I would neuer turne vnto him.
And were not this taste of mercy, I would never turn unto him.
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But from ye time that mine heart getteth a taste of his mercy, a taste of that peace yt passeth all vnderstanding, wherby I find his wrath to be pacified, the terrors of my conscience to be quieted,
But from the time that mine heart gets a taste of his mercy, a taste of that peace that passes all understanding, whereby I find his wrath to be pacified, the terrors of my conscience to be quieted,
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& the fire of his wrath to be quenched;
& the fire of his wrath to be quenched;
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then I begin to turne to him, to beleeue in him, and to apply the promise of mercie in particular to my selfe, which I durst in no wise do so long as I felt nothing but the fire of his wrath vpon my conscience.
then I begin to turn to him, to believe in him, and to apply the promise of mercy in particular to my self, which I durst in no wise do so long as I felt nothing but the fire of his wrath upon my conscience.
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Vpon this feeling I say, ariseth the application, and vpon the application riseth the turning vnto him.
Upon this feeling I say, arises the application, and upon the application Riseth the turning unto him.
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So this feeling of wrath (in order) although not in time, goeth before the turning vnto God.
So this feeling of wrath (in order) although not in time, Goes before the turning unto God.
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The turning bringeth forth a ioy and gladnesse for mercy that he hath gotten, & this ioy bringeth forth a loue toward him.
The turning brings forth a joy and gladness for mercy that he hath got, & this joy brings forth a love towards him.
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As the other part bringeth forth an hatred of sin: so this part bringeth forth a loue toward God.
As the other part brings forth an hatred of since: so this part brings forth a love towards God.
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This loue againe bringeth forth a care and studie to please him, and this care and studie bringeth forth an appetite of reuenge and indignation against thy corruption,
This love again brings forth a care and study to please him, and this care and study brings forth an appetite of revenge and Indignation against thy corruption,
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so that thou wouldest be reuenged vpon thy corruption which made thee to sinne and offend against him.
so that thou Wouldst be revenged upon thy corruption which made thee to sin and offend against him.
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And this part of repentance, in respect of the great and manifold effects of it, is called Viuification: And this part of Repentance, in respect of the great and manifold effects of it, is called Vivification:
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As the other part is called mortification, so is this called viuification, in respect the Spirit of God maketh a new creation in vs, maketh vs vp as new creatures of old, endeweth our hearts with new affections, our soules with new qualities,
As the other part is called mortification, so is this called vivification, in respect the Spirit of God makes a new creation in us, makes us up as new creatures of old, endeweth our hearts with new affections, our Souls with new qualities,
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& bringeth forth in vs liuing motions, actions and cogitations which are called liuing, because as they proceed from a liuing Spirit,
& brings forth in us living motions, actions and cogitations which Are called living, Because as they proceed from a living Spirit,
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so they carie vs to life euerlasting.
so they carry us to life everlasting.
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They are called also liuing in respect of those dead actions which we brought forth in former times, which were called dead, not onely in respect that they flowed from the flesh, that is, from corruption,
They Are called also living in respect of those dead actions which we brought forth in former times, which were called dead, not only in respect that they flowed from the Flesh, that is, from corruption,
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but because they caried vs vnto the death of body and soule. In this respect I call this part viuification; others call it confession;
but Because they carried us unto the death of body and soul. In this respect I call this part vivification; Others call it Confessi;
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and it getteth this name in respect the soule that is quickned, cannot but burst forth into the praise of God,
and it gets this name in respect the soul that is quickened, cannot but burst forth into the praise of God,
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and glorifie him with a confession;
and Glorify him with a Confessi;
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he cannot conceale the kindnesse of God done vnto him, but he will confesse it before the world,
he cannot conceal the kindness of God done unto him, but he will confess it before the world,
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and proclaime the riches of the mercy of God, that they may glorifie a common God and Father with him.
and proclaim the riches of the mercy of God, that they may Glorify a Common God and Father with him.
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And this confession is the chiefest thing in the earth, which the diuell endeuoureth most diligently to stay:
And this Confessi is the chiefest thing in the earth, which the Devil endeavoureth most diligently to stay:
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For, as there is nothing in the earth whereby God is glorified more then by a sincere confession,
For, as there is nothing in the earth whereby God is glorified more then by a sincere Confessi,
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so there is nothing in the earth that the diuell trauelleth more to stay then this confesson, in respect he seeth God so farre glorified by it.
so there is nothing in the earth that the Devil travelleth more to stay then this Confessi, in respect he sees God so Far glorified by it.
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The Lord desireth not the death of a sinner, he seeketh not the slaughter of his creature, he seeketh but the repairing of his owne glory;
The Lord Desires not the death of a sinner, he seeks not the slaughter of his creature, he seeks but the repairing of his own glory;
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and this he counteth to be done by a sincere confession of thy sinne. Therefore it is I say, that the diuell laboureth to stay this confession;
and this he counteth to be done by a sincere Confessi of thy sin. Therefore it is I say, that the Devil Laboureth to stay this Confessi;
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And to hold them from this confession, he casteth in the shame of the world, the estimation before men this inconuenience, that inconuenience.
And to hold them from this Confessi, he Cast in the shame of the world, the estimation before men this inconvenience, that inconvenience.
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For this ye may perceiue of his craft, that where shame is and shame should be indeed when the action is in doing, there he maketh vs bold and stout:
For this you may perceive of his craft, that where shame is and shame should be indeed when the actium is in doing, there he makes us bold and stout:
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But where no shame is, and no shame can follow of it, where God should be glorified by a confession, his Church edified,
But where no shame is, and no shame can follow of it, where God should be glorified by a Confessi, his Church edified,
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and men moued through their example to do the like, there he casteth in shame, and maketh them beleeue, it is the most shamefull thing that euer they did;
and men moved through their Exampl to do the like, there he Cast in shame, and makes them believe, it is the most shameful thing that ever they did;
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and all this, that the soule should not be saued, but holden drowned in his snare for euer and euer.
and all this, that the soul should not be saved, but held drowned in his snare for ever and ever.
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Therefore men would be aduertised of this, that they be not ashamed to glorifie God with an open confession:
Therefore men would be advertised of this, that they be not ashamed to Glorify God with an open Confessi:
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As they are not ashamed to sinne publikely, so they should not be ashamed to confesse it as publikely, that God may be glorified. Remember this.
As they Are not ashamed to sin publicly, so they should not be ashamed to confess it as publicly, that God may be glorified. remember this.
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This is not spoken for this Noble mans cause onely:
This is not spoken for this Noble men cause only:
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It is spoken for euery one of you that are in inferiour ranks, that euery one of you may confesse your owne sinnes.
It is spoken for every one of you that Are in inferior ranks, that every one of you may confess your own Sins.
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And seeing this is the craft of the diuell by the holding you backe, that ye may damne your soules, be ye as careful to win your soules by confessing your sinnes to the world.
And seeing this is the craft of the Devil by the holding you back, that you may damn your Souls, be you as careful to win your Souls by confessing your Sins to the world.
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The confession of Dauid, Psal. 51. serueth it to his shame, or to his honour? No;
The Confessi of David, Psalm 51. serveth it to his shame, or to his honour? No;
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of all the deedes that euer he did, it is counted in all ages, the most notable and honorable deede.
of all the Deeds that ever he did, it is counted in all ages, the most notable and honourable deed.
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So, let not the diuell deceiue men in this poynt.
So, let not the Devil deceive men in this point.
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As to the kinde of repentance, which proceedeth of desperation, it is nothing wo•th, it turneth not the heart nor the minde;
As to the kind of Repentance, which Proceedeth of desperation, it is nothing wo•th, it turns not the heart nor the mind;
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but this repen•ance which turneth the hearts of men, proceedeth of the Spirit of Christ.
but this repen•ance which turns the hearts of men, Proceedeth of the Spirit of christ.
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So, it is the Spirit of Christ that is the worker of this true dolor and conuersion.
So, it is the Spirit of christ that is the worker of this true dolour and conversion.
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As to the instruments which he vseth in working of it, they are two: First, the Law: next the Gospell.
As to the Instruments which he uses in working of it, they Are two: First, the Law: next the Gospel.
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He must first bring in the Law, to bring vs to the acknowledging of our sinne:
He must First bring in the Law, to bring us to the acknowledging of our sin:
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For, except the Law did threaten vs, we would neuer come to the knowledge of our sinnes.
For, except the Law did threaten us, we would never come to the knowledge of our Sins.
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Then next, he bringeth in the Gospell, the promises of mercy and grace freely offered in Christ and through Christ, to all them that beleeue.
Then next, he brings in the Gospel, the promises of mercy and grace freely offered in christ and through christ, to all them that believe.
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So the Gospell cometh in the second roome.
So the Gospel comes in the second room.
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By the Gospel he worketh faith, & after he hath wrought faith, he draweth out exhortations out of the Law and out of the Gospell, that according to the Law we may conforme our liues,
By the Gospel he works faith, & After he hath wrought faith, he draws out exhortations out of the Law and out of the Gospel, that according to the Law we may conform our lives,
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and obey the same in all time to come.
and obey the same in all time to come.
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So, the Law and the Gospell are the means, whereby repentance is wrought in the soule of man:
So, the Law and the Gospel Are the means, whereby Repentance is wrought in the soul of man:
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exhortations out of the Law and Gospell, are the meanes whereby a good life and conuersation is continued among men.
exhortations out of the Law and Gospel, Are the means whereby a good life and Conversation is continued among men.
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As to the Author, he letteth vs see that this gift groweth not in our owne breasts,
As to the Author, he lets us see that this gift grows not in our own breasts,
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nor it proceedeth not of our selues, nor from any creature in heauen or earth, but from God onely:
nor it Proceedeth not of our selves, nor from any creature in heaven or earth, but from God only:
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it is the gift of God, giuen freely for Christ Iesus his sake.
it is the gift of God, given freely for christ Iesus his sake.
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For ye may consider with your selues, and looke how impossible it was to make our selues the sonnes of men:
For you may Consider with your selves, and look how impossible it was to make our selves the Sons of men:
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far more impossible it is for vs to make our selues the sons of God.
Far more impossible it is for us to make our selves the Sons of God.
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And by repentance we are made the children of God, companions to the Angels, and sonnes of light.
And by Repentance we Are made the children of God, Sodales to the Angels, and Sons of Light.
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So, that the second creation which is wrought in vs by the Spirit of repentance, is a farre more great and excellent worke, then our first creation in this world.
So, that the second creation which is wrought in us by the Spirit of Repentance, is a Far more great and excellent work, then our First creation in this world.
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In this part of repentance, whereby we are assured of the mercy of God, as there is a caution in the other part to be obserued,
In this part of Repentance, whereby we Are assured of the mercy of God, as there is a caution in the other part to be observed,
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so there is a caution here to be taken heed of:
so there is a caution Here to be taken heed of:
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for our nature is so wicked and corrupt, that it cannot hold it selfe within bounds,
for our nature is so wicked and corrupt, that it cannot hold it self within bounds,
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nor containe it selfe in any mediocrity.
nor contain it self in any mediocrity.
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But as when we finde the fire of Gods wrath in any mesure kindled for sinne, we would looke backe to desperation:
But as when we find the fire of God's wrath in any measure kindled for sin, we would look back to desperation:
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So if the conscience be acquainted long with the ioy, with the taste of his mercy and of his peace, the diuell in this world deceiueth vs, and draweth vs to presumption.
So if the conscience be acquainted long with the joy, with the taste of his mercy and of his peace, the Devil in this world deceiveth us, and draws us to presumption.
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Therefore as before, being cast downe with the consideration of thine owne sinnes, so eschue desperation, thou withdrawest thy consideration to the mercy of God:
Therefore as before, being cast down with the consideration of thine own Sins, so eschew desperation, thou withdrawest thy consideration to the mercy of God:
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So now, to es•hue presumption, thou must cast backe thy thoughts to the consideration of thy selfe, of thine owne sinnes and iniquities,
So now, to es•hue presumption, thou must cast back thy thoughts to the consideration of thy self, of thine own Sins and iniquities,
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and looke what thou wast before thou wast called to repentance.
and look what thou wast before thou wast called to Repentance.
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This is the way to hold thee low and humble, and to distinguish grace from nature.
This is the Way to hold thee low and humble, and to distinguish grace from nature.
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As to the sorts of repentance: Of true repentance there are two sorts;
As to the sorts of Repentance: Of true Repentance there Are two sorts;
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an ordinary repentance, wherein euery Christian is bound to walke all the dayes of his life:
an ordinary Repentance, wherein every Christian is bound to walk all the days of his life:
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and an extraordinary and a speciall repentance.
and an extraordinary and a special Repentance.
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The ordinary repentance is this, when any man after he is called to the participation of grace, falleth into some speciall sinne, the rising from that sin I call a special repentance, as Dauids rising.
The ordinary Repentance is this, when any man After he is called to the participation of grace, falls into Some special sin, the rising from that since I call a special Repentance, as David rising.
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In this ordinary repentance we are commanded all to walke: the speciall repentance should waken them, that are fallen into one speciall vi•e or other.
In this ordinary Repentance we Are commanded all to walk: the special Repentance should waken them, that Are fallen into one special vi•e or other.
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From the extraordinary, we should beseech the Lord to preserue vs. Alwayes, if we fall, the Lord waken vs. Now ye haue heard the parts of repentance, according to the order and diuision which I haue layd.
From the extraordinary, we should beseech the Lord to preserve us Always, if we fallen, the Lord waken us Now you have herd the parts of Repentance, according to the order and division which I have laid.
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There is nothing farther to be spoken of this head, except onely this:
There is nothing farther to be spoken of this head, except only this:
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We ought to praise and thanke God for the victory that we haue gotten ouer our selues through him:
We ought to praise and thank God for the victory that we have got over our selves through him:
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We haue to consider and see, how farre we are bound vnto him, that he should haue had such a speciall regard vnto vs vile finners, that he hath poured out streames, heapes and conduits of his mercy among vs;
We have to Consider and see, how Far we Are bound unto him, that he should have had such a special regard unto us vile finners, that he hath poured out streams, heaps and conduits of his mercy among us;
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which he hath denied to others, who in the iudgement of the world, were in a better ease then we.
which he hath denied to Others, who in the judgement of the world, were in a better ease then we.
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The consideration of this, no doubt, will raise a thankefulnesse in vs, and moue vs to consider,
The consideration of this, no doubt, will raise a thankfulness in us, and move us to Consider,
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how farre we are bound to so gracious a God.
how Far we Are bound to so gracious a God.
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As for the gift it selfe, seeing it is not in vs, we ought euer to be instant in seeking of it.
As for the gift it self, seeing it is not in us, we ought ever to be instant in seeking of it.
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Therefore I recommend this repentance to be sought of euery one of you.
Therefore I recommend this Repentance to be sought of every one of you.
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And ere we go further let vs pray for it, both to out selues and others.
And ere we go further let us pray for it, both to out selves and Others.
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Then remember the things that haue bene spoken.
Then Remember the things that have be spoken.
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What is the chiefe thing that yong men should flie, to wit, the lusts of the flesh:
What is the chief thing that young men should fly, to wit, the Lustiest of the Flesh:
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& what is the chiefe thing that they should follow and strictly pursue, the gift of repentance.
& what is the chief thing that they should follow and strictly pursue, the gift of Repentance.
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Therefore from your hearts seeke this gift.
Therefore from your hearts seek this gift.
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And ere we go forward to the rest of our action, let vs pray for it,
And ere we go forward to the rest of our actium, let us pray for it,
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and pray that this matter may haue a good issue and succeede well, & that for the righteous merits of Christ.
and pray that this matter may have a good issue and succeed well, & that for the righteous merits of christ.
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To whom with the Father and the holy Ghost be all honour, praise and glorie both now and euer.
To whom with the Father and the holy Ghost be all honour, praise and glory both now and ever.
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The Sermon being ended, the Minister directeth his speach to the Auditory assembled for the time, in effect as followeth.
The Sermon being ended, the Minister directeth his speech to the Auditory assembled for the time, in Effect as follows.
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IT is not vnknowne to you all (welbeloued in Christ Iesus) how many means and sundry wayes, the Lord hath to waken a sleeping conscience, to bring men to the confession of their sinnes,
IT is not unknown to you all (well-beloved in christ Iesus) how many means and sundry ways, the Lord hath to waken a sleeping conscience, to bring men to the Confessi of their Sins,
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and to make them to seeke grace and mercy at his hands.
and to make them to seek grace and mercy At his hands.
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And as he lacketh no store of instruments and meanes, so it hath pleased him of his mercy, to the saluation of his soule who is penitent,
And as he lacketh no store of Instruments and means, so it hath pleased him of his mercy, to the salvation of his soul who is penitent,
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and to your good example who heare, to worke this motion in the heart of this noble man:
and to your good Exampl who hear, to work this motion in the heart of this noble man:
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in such sort that he is content from his hart, vpon his knees to acknowledge and confesse those sinnes whereby he hath offended the maiesty of God,
in such sort that he is content from his heart, upon his knees to acknowledge and confess those Sins whereby he hath offended the majesty of God,
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and giuen euill example to the meanest and poorest of you. And to let you vnderstand that this confession is willing and from his heart.
and given evil Exampl to the Meanest and Poorest of you. And to let you understand that this Confessi is willing and from his heart.
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It is true, and none of you can pretend ignorance of it, that by the liberty of the Actes of our Church and custome receiued, it had bene lawfull for him, according to the order, in his owne Church to haue made satisfaction:
It is true, and none of you can pretend ignorance of it, that by the liberty of the Acts of our Church and custom received, it had be lawful for him, according to the order, in his own Church to have made satisfaction:
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yet, such is the willingnesse of his owne heart, that for the better satisfaction of you that are indwellers in this City, he is content in this chiefe part and Church of the country,
yet, such is the willingness of his own heart, that for the better satisfaction of you that Are indwellers in this city, he is content in this chief part and Church of the country,
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and in that same place, where he last shed innocent blood, to repaire the same, and in the presence of you all to seeke mercy at the God of heauen.
and in that same place, where he last shed innocent blood, to repair the same, and in the presence of you all to seek mercy At the God of heaven.
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The Lord hath put this motion in his heart, and that not suddenly not of late;
The Lord hath put this motion in his heart, and that not suddenly not of late;
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but he informed our brother Iames Gibson, along time before his Maiesties departure out of this country,
but he informed our brother James Gibson, along time before his Majesties departure out of this country,
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and desired him to come and shew vnto vs, yt he was willing to make satisfactition to the Church, not onely for his murther and bloodshed,
and desired him to come and show unto us, that he was willing to make satisfactition to the Church, not only for his murder and bloodshed,
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but for taking the name of God in vaine; and for euery thing wherein he hath abused himselfe;
but for taking the name of God in vain; and for every thing wherein he hath abused himself;
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and for all his offensiue & rash speeches: generally, for euery thing, wherin he hath offended the least of you.
and for all his offensive & rash Speeches: generally, for every thing, wherein he hath offended the least of you.
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Which if we had vnderstood, we had made more hastle to require the practise of it sooner.
Which if we had understood, we had made more hastle to require the practice of it sooner.
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Alwaies we haue euery one of vs to thanke God, that he hath so moued his heart,
Always we have every one of us to thank God, that he hath so moved his heart,
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and to beseech of the Lord that it may be from his hatt, & that he may declare the effects of it in all time to come.
and to beseech of the Lord that it may be from his hat, & that he may declare the effects of it in all time to come.
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Therefore (my Lord) ye haue no further ado but fall on your knees, & craue of God mercy and pardon for your sinnes whereby ye haue offended him.
Therefore (my Lord) you have no further ado but fallen on your knees, & crave of God mercy and pardon for your Sins whereby you have offended him.
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The Lord of his mercy grant it you. THE WORDS WHICH THE EARLE Bothuell, &c. vttered, being vppon his knees:
The Lord of his mercy grant it you. THE WORDS WHICH THE EARL Bothuell, etc. uttered, being upon his knees:
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I would God, that I could make such a Repentance as my heart desireth: and I desire you all to pray for it.
I would God, that I could make such a Repentance as my heart Desires: and I desire you all to pray for it.
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The Lord of his mercy, grant it to him, and to vs all. Amen.
The Lord of his mercy, grant it to him, and to us all. Amen.
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THE SIXTEENTH SERMON, VPON 2. TIMOTHIE 2.15. IN WAY OF EXHORTAtion to the Prouinciall assemblie of the Presbyteries of Louthiane, holden at Edinborough the 16. of September, 1589. 2. TIMOTHIE, 2.15. Studie to shew thy selfe approoued vnto God, a workeman that needeth not to be ashamed, deuiding the word of truth aright.
THE SIXTEENTH SERMON, UPON 2. TIMOTHY 2.15. IN WAY OF EXHORTAtion to the Provincial assembly of the Presbyteries of Louthiane, held At Edinburgh the 16. of September, 1589. 2. TIMOTHY, 2.15. Study to show thy self approved unto God, a workman that needs not to be ashamed, dividing the word of truth aright.
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IT is not vnknown vnto you (Brethren) that in Timothy we haue the true patterne of a Profitable Pastor set down,
IT is not unknown unto you (Brothers) that in Timothy we have the true pattern of a Profitable Pastor Set down,
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how he should behaue himselfe in all things, what he should do, what he should leaue vndone;
how he should behave himself in all things, what he should do, what he should leave undone;
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what he should follow, what he should flie:
what he should follow, what he should fly:
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In euery thing he is forewarned, but chiefly among many, of one thing, that he study not to please men, that he hunt not for their praise and commendation.
In every thing he is forewarned, but chiefly among many, of one thing, that he study not to please men, that he hunt not for their praise and commendation.
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For why? Experience from time to time hath taught, yt these men haue not onely endangered their owne estate,
For why? Experience from time to time hath taught, that these men have not only endangered their own estate,
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but hazarded also the whole estate of the Church.
but hazarded also the Whole estate of the Church.
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As namely, there were two in his owne time, in the dayes of Timothy, who to get a name among men, that they were very curious disputers & subtill reasoners, moued doubts vpon euery thing, chopped & changed with the truth of God,
As namely, there were two in his own time, in the days of Timothy, who to get a name among men, that they were very curious disputers & subtle reasoners, moved doubts upon every thing, chopped & changed with the truth of God,
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as if it had bene the prophane word of man:
as if it had be the profane word of man:
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& at ye last, they began to moue questions, & raise some doubts vpon ye very articles of our beliefe.
& At the last, they began to move questions, & raise Some doubts upon you very Articles of our belief.
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And the spirit of the diuell to carried them forward, that from doubting, at the last, it came vnto a plaine defection.
And the Spirit of the Devil to carried them forward, that from doubting, At the last, it Come unto a plain defection.
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They denied the article of the resurrection in particular.
They denied the article of the resurrection in particular.
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So they did not onely lose themselues and poysoned the Auditorie, but they peruerted the truth of God,
So they did not only loose themselves and poisoned the Auditory, but they perverted the truth of God,
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so farre as in them lay.
so Far as in them lay.
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From these mens example, the Apostle forewarned his Disciple, and in him euery Pastor, that they beware not onely of this vaine iangling about wordes, (specially in matters of conscience,) but chiefly beware of the roote & fountaine, from whence they spring, to wit, of that naturall selfe-loue, which we nourish all in our bosomes,
From these men's Exampl, the Apostle forewarned his Disciple, and in him every Pastor, that they beware not only of this vain jangling about words, (specially in matters of conscience,) but chiefly beware of the root & fountain, from whence they spring, to wit, of that natural Self-love, which we nourish all in our bosoms,
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and are so loth to part with in our whole life.
and Are so loath to part with in our Whole life.
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And we haue an example before our eies in our time, of a man going about to make himselfelfe great,
And we have an Exampl before our eyes in our time, of a man going about to make himselfelfe great,
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and to get the praise of men:
and to get the praise of men:
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who in the end, not onely hazarded his own estate, but endangered the estate of the whole Church,
who in the end, not only hazarded his own estate, but endangered the estate of the Whole Church,
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so far as lay in him.
so Far as lay in him.
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So, as the example of Hymenaeus was meete to moue Timothie to beware of such a vice:
So, as the Exampl of Hymenaeus was meet to move Timothy to beware of such a vice:
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euen so, let the example of our Hymenaeus, which is yet in our eyes, moue vs, that we fall not into the like snare, that we cast not only, not to hunt for the praise of men,
even so, let the Exampl of our Hymenaeus, which is yet in our eyes, move us, that we fallen not into the like snare, that we cast not only, not to hunt for the praise of men,
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but also that we apply vs to eschue the root and fountaine from whence it springeth;
but also that we apply us to eschew the root and fountain from whence it springs;
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to wit, that naturall selfe-loue, whereof euery one of vs hath a portion.
to wit, that natural Self-love, whereof every one of us hath a portion.
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And since we are entred into the schoole Christ, let vs study to learne that one lesson, to renounce our selues.
And since we Are entered into the school christ, let us study to Learn that one Lesson, to renounce our selves.
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The Lord giue vs hearts to learne it, and make vs to be borne againe in this life,
The Lord give us hearts to Learn it, and make us to be born again in this life,
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and to renounce our selues in this life, which are not the workes of man, but the singular works of God renewing man.
and to renounce our selves in this life, which Are not the works of man, but the singular works of God renewing man.
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Now as he hath shewed him, what he shall eschue; and that this is the vice which he should chiefly flie:
Now as he hath showed him, what he shall eschew; and that this is the vice which he should chiefly fly:
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so in this 15. verse, he beginneth to admonish him, that the contrary of it is the chiefe vertue which he should embrace,
so in this 15. verse, he begins to admonish him, that the contrary of it is the chief virtue which he should embrace,
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and the onely thing which he should aime at, during his whole life: to wit, he should Study to be approoued of God.
and the only thing which he should aim At, during his Whole life: to wit, he should Study to be approved of God.
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For seeing there is no workman, but he wisheth to sute his worke to be allowed of, (this is a common instinct in vs with the rest, to seeke to be approued:) therefore the Apostle informeth him and admonisheth him, what sort of approbation he shall seeke, at whose hands he shall seeke it,
For seeing there is no workman, but he wishes to suit his work to be allowed of, (this is a Common instinct in us with the rest, to seek to be approved:) Therefore the Apostle Informeth him and Admonisheth him, what sort of approbation he shall seek, At whose hands he shall seek it,
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and after what manner he shall come by it. So for the present we haue these three things to speake of:
and After what manner he shall come by it. So for the present we have these three things to speak of:
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Of the sort of approbation that a Pastor should seeke: at whose hands he should seeke it:
Of the sort of approbation that a Pastor should seek: At whose hands he should seek it:
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and how, and after what manner he shall obteine it.
and how, and After what manner he shall obtain it.
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As to the sort of approbation, it must be spirituall & godly, flowing from the Spirit of God,
As to the sort of approbation, it must be spiritual & godly, flowing from the Spirit of God,
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and not from flesh and blood.
and not from Flesh and blood.
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And as it must flow from the Spirit of God, and not from flesh and blood:
And as it must flow from the Spirit of God, and not from Flesh and blood:
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so must he seeke it at the hands of God onely; and not of any creature liuing.
so must he seek it At the hands of God only; and not of any creature living.
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Study to be allowed of him; for why? suppose men would allow of thee, thou art not the more approued.
Study to be allowed of him; for why? suppose men would allow of thee, thou art not the more approved.
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For if thou in stead of others shouldst praise thy selfe, thou art neuer one haire the better.
For if thou in stead of Others Shouldst praise thy self, thou art never one hair the better.
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For if a man honour himselfe, (saith our master Iohn, 8.) his honour is nothing worth:
For if a man honour himself, (Says our master John, 8.) his honour is nothing worth:
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and he whom men commends, (sayth the Apostle, 2. Cor. 10.15.) is not approued ;
and he whom men commends, (say the Apostle, 2. Cor. 10.15.) is not approved;
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but onely he is approued whom God commendeth.
but only he is approved whom God commends.
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Therefore, let vs not seeke honour one from another, but let vs seeke the honour which cometh from God onely:
Therefore, let us not seek honour one from Another, but let us seek the honour which comes from God only:
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let vs studie to be approued of him onely;
let us study to be approved of him only;
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for obtaine we his approbation, we shall get the other two, for there is but three in all:
for obtain we his approbation, we shall get the other two, for there is but three in all:
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For if God approue vs, he shall make our owne conscience approue vs. And haue we our owne conscience and God within our conscience to allow of vs, we haue two of the best;
For if God approve us, he shall make our own conscience approve us And have we our own conscience and God within our conscience to allow of us, we have two of the best;
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for these two will neuer leaue vs, they will stand by vs here, and when it cometh before an higher Tribunall, they wil make vs ioyfull.
for these two will never leave us, they will stand by us Here, and when it comes before an higher Tribunal, they will make us joyful.
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And as to the third sort which is by men, where these two go before, we shall haue the Church of God (no doubt) and good men to upproue vs. For where God and conscience calleth a man inwardly, this God maketh his Church by their testimony to ratifie his calling outwardly.
And as to the third sort which is by men, where these two go before, we shall have the Church of God (no doubt) and good men to upproue us For where God and conscience calls a man inwardly, this God makes his Church by their testimony to ratify his calling outwardly.
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As ye see he commanded the Church to separate Paul & Barnabas, to the worke whereunto he had called them inwardly;
As you see he commanded the Church to separate Paul & Barnabas, to the work whereunto he had called them inwardly;
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so, obtaine we his approbation, & we shall haue all the three. Therefore let vs looke to none but his;
so, obtain we his approbation, & we shall have all the three. Therefore let us look to none but his;
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we looke to his approbation, when we looke to our selues: then honoureth he vs, when we honour him.
we look to his approbation, when we look to our selves: then Honoureth he us, when we honour him.
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When we seeke nothing but him, then seeketh he vs and our weale.
When we seek nothing but him, then seeks he us and our weal.
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And it is for better for vs that he seeke our good, then that we our selues seeke it.
And it is for better for us that he seek our good, then that we our selves seek it.
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For he can and may seeke it best.
For he can and may seek it best.
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Therefore let vs studie to seeke God and his honor, that God may seeke vs and our honor.
Therefore let us study to seek God and his honour, that God may seek us and our honour.
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And will we looke who hath sent vs forth, who employeth vs, who made vs Embassadors in stead of Christ? we shall find that we ought to studie to please none but him.
And will we look who hath sent us forth, who employeth us, who made us ambassadors in stead of christ? we shall find that we ought to study to please none but him.
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We are not subiect to render account to any but to him. To him we are subiect indeed:
We Are not Subject to render account to any but to him. To him we Are Subject indeed:
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therefore it is necessarie that we studie to be approued of him. Now to come by his approbation, the Apostle sheweth vs what way we may proceede,
Therefore it is necessary that we study to be approved of him. Now to come by his approbation, the Apostle shows us what Way we may proceed,
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& how we shall behaue our selues; namely, that we do two things.
& how we shall behave our selves; namely, that we do two things.
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First, that we studie, that is, that we haue a sound care to present our selues before him;
First, that we study, that is, that we have a found care to present our selves before him;
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Next, that we studie to present our worke of the ministery before him;
Next, that we study to present our work of the Ministry before him;
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as he would say, that we studie to take heed to our selues and to our office.
as he would say, that we study to take heed to our selves and to our office.
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To our selues, that we be good Christians, to our office, that we be good Pastor:To our selves, that we be good Christians, to our office, that we be good Pastor:
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for he will neuer be a goo• Pastor that is not a good Christian:
for he will never be a goo• Pastor that is not a good Christian:
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Therefore the first thing that he must take heed to, is to his person, that he studie to present himselfe, get accesse to his countenance and stand before him.
Therefore the First thing that he must take heed to, is to his person, that he study to present himself, get access to his countenance and stand before him.
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Now there is no standing before God but in puritie, and by puritie of the heart:
Now there is no standing before God but in purity, and by purity of the heart:
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it is the pure heart only that looketh vpon God and standeth before him.
it is the pure heart only that looks upon God and Stands before him.
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For Blessed are the pure in heart, (saith our Maister, Math. 5.) for they shall see God.
For Blessed Are the pure in heart, (Says our Master, Math. 5.) for they shall see God.
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The heart againe is no way purged but by faith; so it is by faith onely that we stand & present our selues vnto God.
The heart again is no Way purged but by faith; so it is by faith only that we stand & present our selves unto God.
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The good Pastor to get himselfe approoued, must studie for the increase of faith and sanctification.
The good Pastor to get himself approved, must study for the increase of faith and sanctification.
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For he shall neuer teach with authority and power, except he feele in himselfe the thing that he would haue wrought in others:
For he shall never teach with Authority and power, except he feel in himself the thing that he would have wrought in Others:
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how shall he prease to sanctifie others, who is not sanctified hims•lfe? how shall he teach holily who is not holie? So we must studie for our owne particular sanctification, that while as we preach saluation to others, we be not reprobates our selues.
how shall he press to sanctify Others, who is not sanctified hims•lfe? how shall he teach holily who is not holy? So we must study for our own particular sanctification, that while as we preach salvation to Others, we be not Reprobates our selves.
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Next we must studie to present our works, and how we haue trauelled before him.
Next we must study to present our works, and how we have traveled before him.
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That is, we must studie to shew our selues good Pastors as well as good Christians;
That is, we must study to show our selves good Pastors as well as good Christians;
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and to this effect he letteth vs see what properties are required in particular of vs, to do the part of a Pastor.
and to this Effect he lets us see what properties Are required in particular of us, to do the part of a Pastor.
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And first of all he sheweth vs, that we must be workmen, not idle; for the ministerie is a worke and no idle businesse:
And First of all he shows us, that we must be workmen, not idle; for the Ministry is a work and no idle business:
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And in respect that men may worke and all out of frame and out of order,
And in respect that men may work and all out of frame and out of order,
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therefore he adioyneth, we must be such sort of workmen that neede not be ashamed, that is, workmen without reproofe.
Therefore he adjoineth, we must be such sort of workmen that need not be ashamed, that is, workmen without reproof.
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The worke of the ministery standeth in two points, in ruling & teaching;
The work of the Ministry Stands in two points, in ruling & teaching;
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the third thing that he must do, as he must be a worthie workman, so he must be a skilfull workman, that can cut aright and worke rightly;
the third thing that he must do, as he must be a worthy workman, so he must be a skilful workman, that can Cut aright and work rightly;
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and in the end of the verse he sheweth him whereupon he shall worke, & wherein he shall trauell;
and in the end of the verse he shows him whereupon he shall work, & wherein he shall travel;
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to wit, vpon the word of truth.
to wit, upon the word of truth.
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And because these things cannot be done without great trauell, he biddeth him studie for them all.
And Because these things cannot be done without great travel, he bids him study for them all.
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So to come backe, the first thing that we must take heed to: We must take heed that we be not idle.
So to come back, the First thing that we must take heed to: We must take heed that we be not idle.
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And it is required of vs yt we be workemen, that is, the ministerie as I haue said, is a worke and no idle businesse.
And it is required of us that we be workmen, that is, the Ministry as I have said, is a work and no idle business.
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That it is a worke, I haue many places to proue it, but there is one in speciall out of the 1. Thessa. 5.12. where the Apostle saith, I pray you acknowledge those that labor among you, and haue them in great estimation for their works sake.
That it is a work, I have many places to prove it, but there is one in special out of the 1. Thessa 5.12. where the Apostle Says, I pray you acknowledge those that labour among you, and have them in great estimation for their works sake.
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So the ministerie is a worke, and that we are workmen, Acknowledge, saith he, those that labor among you,
So the Ministry is a work, and that we Are workmen, Acknowledge, Says he, those that labour among you,
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and haue them in most great estimation for their works sake. The worke of the ministerie standeth in two points, in ruling, and in teaching;
and have them in most great estimation for their works sake. The work of the Ministry Stands in two points, in ruling, and in teaching;
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and these are the two points: for ruling we haue 1. Thes. 5.12. where it is said, And rule you in the Lord.
and these Are the two points: for ruling we have 1. Thebes 5.12. where it is said, And Rule you in the Lord.
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And as for teaching, the 17. verse 1. Tim. 5. Chap. letteth vs see yt they must labor in the word.
And as for teaching, the 17. verse 1. Tim. 5. Chap. lets us see that they must labour in the word.
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Now by reason that men may worke, and worke out of frame; and that men may labour diligently, and yet out of order:
Now by reason that men may work, and work out of frame; and that men may labour diligently, and yet out of order:
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he adioyneth, that they must be such workmen as neede not to be ashamed; as he would say, worthie workmen and without reproofe.
he adjoineth, that they must be such workmen as need not to be ashamed; as he would say, worthy workmen and without reproof.
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For the ministerie is a worthie worke, He that seeketh the office of a Bishop, (saith the Apostle) 1. Tim. 3. doth seeke a worthie worke. So he must be a faithfull and a worthy workman.
For the Ministry is a worthy work, He that seeks the office of a Bishop, (Says the Apostle) 1. Tim. 3. does seek a worthy work. So he must be a faithful and a worthy workman.
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To do the part of a faithfull and worthie workeman, he must do two things; he must not onely rule, but rule rightly;
To do the part of a faithful and worthy workman, he must do two things; he must not only Rule, but Rule rightly;
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he must not onely teach, but teach skilfully:
he must not only teach, but teach skilfully:
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That he must rule rightly, we haue the Apostle for vs, 1. Tim. 5.17 where he saith:
That he must Rule rightly, we have the Apostle for us, 1. Tim. 5.17 where he Says:
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The Elders that rule well (and not onely simply the Elders that rule) are worthie, & c.. Now to rule rightly, it is as the Apostle speaketh, 1. Thes. 5. To rule in the Lord: The Elders that Rule well (and not only simply the Elders that Rule) Are worthy, & c. Now to Rule rightly, it is as the Apostle speaks, 1. Thebes 5. To Rule in the Lord:
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to rule in the Lord againe, is to rule spiritually, in spirituall affaires as the Lord did.
to Rule in the Lord again, is to Rule spiritually, in spiritual affairs as the Lord did.
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To rule in the Lord, is not to rule as a Lord:
To Rule in the Lord, is not to Rule as a Lord:
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For we preach Christ Iesus to be our Lord, (saith the Apostle) and we are your seruants for his sake.
For we preach christ Iesus to be our Lord, (Says the Apostle) and we Are your Servants for his sake.
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So to rule in the Lord, is not to rule as a Lord, but vnder the Lord as a seruant.
So to Rule in the Lord, is not to Rule as a Lord, but under the Lord as a servant.
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To rule in the Lord, is to rule as he did.
To Rule in the Lord, is to Rule as he did.
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Now he saith of himselfe, Math. 18. That he came not downe to do his owne will,
Now he Says of himself, Math. 18. That he Come not down to do his own will,
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but his Fathers will who sent him: but his Father's will who sent him:
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So as the Lord ruled not after his owne will, much lesse must we rule after our will:
So as the Lord ruled not After his own will, much less must we Rule After our will:
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yea not after the will of the Prince. We must lay all sorts of wils aside, and follow the will of God onely.
yea not After the will of the Prince. We must lay all sorts of wills aside, and follow the will of God only.
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For so many conclusions and determinations as flow from the will of man, yea although they were the will of the Prince, beside the warrant of Gods word:
For so many conclusions and determinations as flow from the will of man, yea although they were the will of the Prince, beside the warrant of God's word:
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they are as many nullities, and haue no power to strike vpon the conscience, no more then ye Popes Buls.
they Are as many nullities, and have no power to strike upon the conscience, no more then you Popes Bulls.
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So he must lay aside all sort of will, and rule after the Lords will. For his wil is perfect, good and holy, (as the Apostle speaketh.
So he must lay aside all sort of will, and Rule After the lords will. For his will is perfect, good and holy, (as the Apostle speaks.
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Rom. 12.2.) Further, if he will rule as the Lord did, he must rule carefully and very diligently;
Rom. 12.2.) Further, if he will Rule as the Lord did, he must Rule carefully and very diligently;
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for as it was his meate and drinke (as he speaketh himselfe) to do the worke of his Father,
for as it was his meat and drink (as he speaks himself) to do the work of his Father,
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so we must be carefull and preferre his worke before any worke of our owne, although it concerne our body neuer so neare.
so we must be careful and prefer his work before any work of our own, although it concern our body never so near.
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To mooue vs to diligence we should remember, that we haue the Citie of God to watch ouer, we should remember that we haue the spouse of Christ to present as a pure virgin,
To move us to diligence we should Remember, that we have the city of God to watch over, we should Remember that we have the spouse of christ to present as a pure Virgae,
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and we haue the lambs of Christ committed to our feeding;
and we have the Lambs of christ committed to our feeding;
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for that threefold repetition of our Maister bidding Peter feede his lambes, what required it but diligence? And who is able to answer to the meanest of these things? And yet I haue not spoken the halfe of the things that are requisite.
for that threefold repetition of our Master bidding Peter feed his Lambs, what required it but diligence? And who is able to answer to the Meanest of these things? And yet I have not spoken the half of the things that Are requisite.
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So that I maruell not if of old and of late also, there be many loth to enter their shoulders vnder so heauie a burthen.
So that I marvel not if of old and of late also, there be many loath to enter their shoulders under so heavy a burden.
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But it is a great maruell that any should be found that can intrude himselfe to so weightie and hard a worke.
But it is a great marvel that any should be found that can intrude himself to so weighty and hard a work.
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Who euer he be that runneth so vnsent, he will neuer do good in this worke.
Who ever he be that Runneth so unsent, he will never do good in this work.
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As he must rule rightly, so he must teach skilfully;
As he must Rule rightly, so he must teach skilfully;
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and this is set downe in the end of this verse, where he biddeth them deuide the word and deuide aright.
and this is Set down in the end of this verse, where he bids them divide the word and divide aright.
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As to the former speech it is a borrowed kind of phrase, wherin the Apostle alludeth to two things,
As to the former speech it is a borrowed kind of phrase, wherein the Apostle alludeth to two things,
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first to the bread of the familie, comparing ye word to houshold bread, & vs to stewards, who are the deuiders of yt bread.
First to the bred of the family, comparing the word to household bred, & us to Stewards, who Are the deuiders of that bred.
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As it is required in a steward of a great familie that he be discreet: in such sort that he haue a respect to euery mans age, abilitie and disposition, and deuide to them thereafter:
As it is required in a steward of a great family that he be discreet: in such sort that he have a respect to every men age, ability and disposition, and divide to them thereafter:
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So in vs that are the dispensers of this blessed word, there is a speciall kind of dexteritie wished, that is, the gift of discretion, whereby we may skilfully and fruitfully deuide to euery one.
So in us that Are the dispensers of this blessed word, there is a special kind of dexterity wished, that is, the gift of discretion, whereby we may skilfully and fruitfully divide to every one.
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He that will do the part of a skilfull Teacher, must be a faithfull interpreter, and a skilfull applyer, to interpret faithfully:
He that will do the part of a skilful Teacher, must be a faithful interpreter, and a skilful applyer, to interpret faithfully:
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he must take heede to three things chiefly:
he must take heed to three things chiefly:
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first he must take heede to the meaning of the Author, that he take vp his true meaning so neare as he can.
First he must take heed to the meaning of the Author, that he take up his true meaning so near as he can.
ord pns31 vmb vvi n1 p-acp dt n1 pp-f dt n1, cst pns31 vvb a-acp po31 j n1 av av-j c-acp pns31 vmb.
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To take vp his meaning truly, he must first take heed to the words what they signifie, he must trie their signification,
To take up his meaning truly, he must First take heed to the words what they signify, he must try their signification,
p-acp vvi a-acp po31 n1 av-j, pns31 vmb ord vvi n1 p-acp dt n2 r-crq pns32 vvb, pns31 vmb vvi po32 n1,
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& after triall gather such a meaning as the words may beare, and as their signification may agree with:
& After trial gather such a meaning as the words may bear, and as their signification may agree with:
cc p-acp n1 vvi d dt n1 p-acp dt n2 vmb vvi, cc p-acp po32 n1 vmb vvi p-acp:
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for if he gather a contrary meaning, or another then they may import, he is not an interpreter of these words, but a peruerter of them.
for if he gather a contrary meaning, or Another then they may import, he is not an interpreter of these words, but a perverter of them.
c-acp cs pns31 vvb dt j-jn n1, cc j-jn cs pns32 vmb vvi, pns31 vbz xx dt n1 pp-f d n2, cc-acp dt n1 pp-f pno32.
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Next, to see if the meaning be right, he must confer thē with other parts & places of the Scripture:
Next, to see if the meaning be right, he must confer them with other parts & places of the Scripture:
ord, pc-acp vvi cs dt n1 vbb j-jn, pns31 vmb vvi pno32 p-acp j-jn n2 cc n2 pp-f dt n1:
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see how it agreeth with the analogy of faith. And if he finde any harmony, there is no doubt but the sence is true.
see how it agreeth with the analogy of faith. And if he find any harmony, there is no doubt but the sense is true.
vvb c-crq pn31 vvz p-acp dt n1 pp-f n1. cc cs pns31 vvb d n1, pc-acp vbz dx n1 p-acp dt n1 vbz j.
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The third thing that he must do, he must take heed how the words are placed, in what order they come in, what relation they haue to the things that go before,
The third thing that he must do, he must take heed how the words Are placed, in what order they come in, what Relation they have to the things that go before,
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and also how they are fastened with the things that follow. But he that would interprete truly, must chiefly take heede to the Scriptures:
and also how they Are fastened with the things that follow. But he that would interpret truly, must chiefly take heed to the Scriptures:
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for all true interpretations must be sought out of the Scriptures:
for all true interpretations must be sought out of the Scriptures:
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for seeing that all truth is contained in the Scriptures, there can be no true interpretation but that which floweth from thence.
for seeing that all truth is contained in the Scriptures, there can be no true Interpretation but that which flows from thence.
p-acp vvg cst d n1 vbz vvn p-acp dt n2, pc-acp vmb vbi dx j n1 cc-acp cst r-crq vvz p-acp av.
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Men should not be leaned to where they want Scriptures; for no man should vse a lie to interpret a truth:
Men should not be leaned to where they want Scriptures; for no man should use a lie to interpret a truth:
np1 vmd xx vbi vvd p-acp c-crq pns32 vvb n2; p-acp dx n1 vmd vvi dt n1 pc-acp vvi dt n1:
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and the words of men without Scripture are onely lyes and vanities.
and the words of men without Scripture Are only lies and vanities.
cc dt n2 pp-f n2 p-acp n1 vbr j n2 cc n2.
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Also if the interpreter would be sensible as he ought and should be, of force he must vse Scripture, he must conferre place with place:
Also if the interpreter would be sensible as he ought and should be, of force he must use Scripture, he must confer place with place:
av cs dt n1 vmd vbi j c-acp pns31 vmd cc vmd vbi, pp-f n1 pns31 vmb vvi n1, pns31 vmb vvi n1 p-acp n1:
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and that thing which he findeth obscurely spoken in one place, he wil finde it more clearely spoken in another.
and that thing which he finds obscurely spoken in one place, he will find it more clearly spoken in Another.
cc d n1 r-crq pns31 vvz av-j vvn p-acp crd n1, pns31 vmb vvi pn31 av-dc av-j vvn p-acp j-jn.
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So, many Scriptures are necessary, and he that would interprete truely, must haue many Scriptures in his memory.
So, many Scriptures Are necessary, and he that would interpret truly, must have many Scriptures in his memory.
np1, d n2 vbr j, cc pns31 cst vmd vvi av-j, vmb vhi d n2 p-acp po31 n1.
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Therefore we should pray for holy memories;
Therefore we should pray for holy memories;
av pns12 vmd vvi p-acp j n2;
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for our old memories wil not keep these things, they must be sanctified memoryes that shall keep holy things.
for our old memories will not keep these things, they must be sanctified memories that shall keep holy things.
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As he must be a faithtull interpreter, so he must be a skilfull applier:
As he must be a faithtull interpreter, so he must be a skilful applier:
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for he must Deuide the word aright. It is not ynough that he apply, except he apply it also skilfully:
for he must Divide the word aright. It is not enough that he apply, except he apply it also skilfully:
c-acp pns31 vmb vvb dt n1 av. pn31 vbz xx av-d cst pns31 vvb, c-acp pns31 vvb pn31 av av-j:
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So application is necessary, skilful applicatiō, I say, is necessary.
So application is necessary, skilful application, I say, is necessary.
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As it is not possible that we can feede vpon food, except it be applied to our mouth;
As it is not possible that we can feed upon food, except it be applied to our Mouth;
p-acp pn31 vbz xx j cst pns12 vmb vvi p-acp n1, c-acp pn31 vbb vvn p-acp po12 n1;
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as little is it possible, that our soules can feede, except the food of them be applyed.
as little is it possible, that our Souls can feed, except the food of them be applied.
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Indeed things would be applyed skilfully:
Indeed things would be applied skilfully:
np1 n2 vmd vbi vvd av-j:
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for as if the foode be applied to any other part but the mouth, the application serueth not;
for as if the food be applied to any other part but the Mouth, the application serveth not;
c-acp c-acp cs dt n1 vbb vvn p-acp d j-jn n1 p-acp dt n1, dt n1 vvz xx;
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euen so it is in spirituall things, if they be not applied to the right parts,
even so it is in spiritual things, if they be not applied to the right parts,
av av pn31 vbz p-acp j n2, cs pns32 vbb xx vvn p-acp dt j-jn n2,
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and to the right diseases, the applicatiō may do them more euill then good.
and to the right diseases, the application may do them more evil then good.
cc p-acp dt j-jn n2, dt n1 vmb vdi pno32 av-dc j-jn av j.
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Therefore it is necessary, that he who would do the part of a skilfull applyer, do know the faults and diseases of his flocke;
Therefore it is necessary, that he who would do the part of a skilful applyer, do know the Faults and diseases of his flock;
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which is not possible to be done in this Towne, except it were deuided into parishes, that euery one might haue a reasonable number to come to him, that he were acquainted with,
which is not possible to be done in this Town, except it were divided into Parishes, that every one might have a reasonable number to come to him, that he were acquainted with,
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and accustomed with their manners and behauiour. This application, is a chiefe point of the Pastors office:
and accustomed with their manners and behaviour. This application, is a chief point of the Pastors office:
cc vvn p-acp po32 n2 cc n1. d n1, vbz dt j-jn n1 pp-f dt ng1 n1:
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for there is no edifying beside it: there is no obediēce to God but by it.
for there is no edifying beside it: there is no Obedience to God but by it.
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And therefore, as by interpretation he informeth the mind, and maketh it to vnderstand what he should do, what he should leaue vndone:
And Therefore, as by Interpretation he Informeth the mind, and makes it to understand what he should do, what he should leave undone:
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So by application he should subdue the will, that it may giue obedience and follow the vnderstanding.
So by application he should subdue the will, that it may give Obedience and follow the understanding.
av p-acp n1 pns31 vmd vvi dt n1, cst pn31 vmb vvi n1 cc vvi dt n1.
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Then in a word, we see that the gift of gouernment, and ye gift of exhortation, are necessarily requisite to be in a Pastor in some measure, in such sort, yt he canot be a Pastor,
Then in a word, we see that the gift of government, and you gift of exhortation, Are necessarily requisite to be in a Pastor in Some measure, in such sort, that he canot be a Pastor,
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except he haue a part of both these gifts, as I haue said, in some measure:
except he have a part of both these Gifts, as I have said, in Some measure:
c-acp pns31 vhb dt n1 pp-f d d n2, c-acp pns11 vhb vvn, p-acp d n1:
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And therefore ye haue to take heede to your admission in admitting of yong men, ye should see how they haue profited in both thes• gifts.
And Therefore you have to take heed to your admission in admitting of young men, you should see how they have profited in both thes• Gifts.
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And that act which was made in the last prouinciall assembly, would be taken heede to, that none be placed in this office,
And that act which was made in the last provincial assembly, would be taken heed to, that none be placed in this office,
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except he haue learned by time the gift of gouernment, together with the gift of teaching in some measure.
except he have learned by time the gift of government, together with the gift of teaching in Some measure.
c-acp pns31 vhb vvn p-acp n1 dt n1 pp-f n1, av p-acp dt n1 pp-f vvg p-acp d n1.
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And as for application it is so necessary, if it were no more but to turne ouer ye very words of the text vpon the Auditory, it must not be left;
And as for application it is so necessary, if it were no more but to turn over you very words of the text upon the Auditory, it must not be left;
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yea, and the nearer that we go to Gods word, the application is so much the better:
yea, and the nearer that we go to God's word, the application is so much the better:
uh, cc dt jc cst pns12 vvb p-acp ng1 n1, dt n1 vbz av av-d dt av-jc:
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for his word must euer haue a greater force with it then any other word.
for his word must ever have a greater force with it then any other word.
c-acp po31 n1 vmb av vhi dt jc n1 p-acp pn31 av d j-jn n1.
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And when the people heare that God speaketh, and not man, it striketh a great reuerence in the hearts of the auditory:
And when the people hear that God speaks, and not man, it striketh a great Reverence in the hearts of the auditory:
cc c-crq dt n1 vvb cst np1 vvz, cc xx n1, pn31 vvz dt j n1 p-acp dt n2 pp-f dt j:
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And so much the more, when we consider the worthinesse and dignity of the subiect, whereupon we ought to take these paines and are to intreate.
And so much the more, when we Consider the worthiness and dignity of the Subject, whereupon we ought to take these pains and Are to entreat.
cc av av-d dt av-dc, c-crq pns12 vvb dt n1 cc n1 pp-f dt n-jn, c-crq pns12 vmd pc-acp vvi d n2 cc vbr pc-acp vvi.
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The Apostle calleth it here the word of truth.
The Apostle calls it Here the word of truth.
dt n1 vvz pn31 av dt n1 pp-f n1.
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The more notable that any subiect is, it would be so much the more wisely handled;
The more notable that any Subject is, it would be so much the more wisely handled;
dt av-dc j cst d n-jn vbz, pn31 vmd vbi av av-d dt av-dc av-j vvn;
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And we haue not such a notable subiect as this, for there is not a subiect that hath these epithetes, to be called sound, wholesome, holy and true, but this.
And we have not such a notable Subject as this, for there is not a Subject that hath these epithets, to be called found, wholesome, holy and true, but this.
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And beside this, there is neither health, soundnesse, truth nor holinesse:
And beside this, there is neither health, soundness, truth nor holiness:
cc p-acp d, pc-acp vbz dx n1, n1, n1 ccx n1:
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Therefore we should not choppe nor change with the word, as if it were a vaine word,
Therefore we should not chop nor change with the word, as if it were a vain word,
av pns12 vmd xx n1 ccx n1 p-acp dt n1, c-acp cs pn31 vbdr dt j n1,
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but with great humility it would be handled.
but with great humility it would be handled.
cc-acp p-acp j n1 pn31 vmd vbi vvn.
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But who is able to do these things, or to answer to the meanest part of them? These things craue an exact diligence, a singular care and a painefull trauell.
But who is able to do these things, or to answer to the Meanest part of them? These things crave an exact diligence, a singular care and a painful travel.
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They are not purchased by sluggishnes, they will not giue vs leaue to employ our selues else-where,
They Are not purchased by sluggishness, they will not give us leave to employ our selves elsewhere,
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but they take the whole man, yea the whole thing that he may do, if it were more.
but they take the Whole man, yea the Whole thing that he may do, if it were more.
cc-acp pns32 vvb dt j-jn n1, uh dt j-jn n1 cst pns31 vmb vdi, cs pn31 vbdr dc.
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And therefore in respect of this, the Apostle vseth the word Study, shewing vs that these things are not gotten without study ;
And Therefore in respect of this, the Apostle uses the word Study, showing us that these things Are not got without study;
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that is, without an earnest care and great diligence. All things whereunto a Pastor should study may be taken vp in two words:
that is, without an earnest care and great diligence. All things whereunto a Pastor should study may be taken up in two words:
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In faith, and in a good conscience.
In faith, and in a good conscience.
p-acp n1, cc p-acp dt j n1.
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Study we for these two, there is no doubt but we shall take heede both to our selues, and to our office.Study we for these two, there is no doubt but we shall take heed both to our selves, and to our office.
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And these two we cannot keep, except we study for the third also, which is the keeper of all the rest; to wit, the holy Spirit.
And these two we cannot keep, except we study for the third also, which is the keeper of all the rest; to wit, the holy Spirit.
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We must study to entertaine and nourish him, and this is done chiefly, by praying in the holy Spirit:
We must study to entertain and nourish him, and this is done chiefly, by praying in the holy Spirit:
pns12 vmb vvi pc-acp vvi cc vvi pno31, cc d vbz vdn av-jn, p-acp vvg p-acp dt j n1:
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Therefore, we should be acquainted with prayer, and be instant in it, that the Lord would not withdraw his holy Spirit from vs;
Therefore, we should be acquainted with prayer, and be instant in it, that the Lord would not withdraw his holy Spirit from us;
av, pns12 vmd vbi vvn p-acp n1, cc vbi j-jn p-acp pn31, cst dt n1 vmd xx vvi po31 j n1 p-acp pno12;
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but rather increase the power thereof from day to day, that we might finde by experience,
but rather increase the power thereof from day to day, that we might find by experience,
cc-acp av-c vvi dt n1 av p-acp n1 p-acp n1, cst pns12 vmd vvi p-acp n1,
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and by a sensible feeling, the truth of his heauenly promises within our selues, and speciallie of that promise of life euerlasting.
and by a sensible feeling, the truth of his heavenly promises within our selves, and specially of that promise of life everlasting.
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To the which life, Christ Iesus, that great Pastor of the sheepe, who gaue his life for his flocke, bring vs. To whom with the Father and the holy Spirit, be all honor, praise and glory, for euer and euer. Amen. FINIS.
To the which life, christ Iesus, that great Pastor of the sheep, who gave his life for his flock, bring us To whom with the Father and the holy Spirit, be all honour, praise and glory, for ever and ever. Amen. FINIS.
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