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THE FIRST SERMON, VPON the twelfth of Zechariah. ZECH. 12. ver. 10. 11, &c.
THE FIRST SERMON, UPON the twelfth of Zechariah. ZECHARIAH. 12. ver. 10. 11, etc.
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Vers. 10. And I will powre vpon the house of Dauid, and vpon the inhabitants of Ierusalem, the Spirit of grace and of prayers,
Vers. 10. And I will pour upon the house of David, and upon the inhabitants of Ierusalem, the Spirit of grace and of Prayers,
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and they shall looke vpon mee whom they haue pierced;
and they shall look upon me whom they have pierced;
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and they shall lament for him, as one that mourneth for his onely Sonne, and be sory for him,
and they shall lament for him, as one that Mourneth for his only Son, and be sorry for him,
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as one is sory for his first borne. as one is sorry for his First born.
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11 In that day shall there be a great mourning in Ierusalem, as the mourning of Hadadrimmon in the valley of Megiddo.
11 In that day shall there be a great mourning in Ierusalem, as the mourning of Hadadrimmon in the valley of Megiddo.
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12 And the land shall bewaile euery family apart, the family of the house of Dauid apart, and their wiues apart;
12 And the land shall bewail every family apart, the family of the house of David apart, and their wives apart;
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the family of the house of Nathan apart, and their wiues apart. 13 The family of the house of Leui apart, and their wiues apart;
the family of the house of Nathan apart, and their wives apart. 13 The family of the house of Levi apart, and their wives apart;
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the family of Shimei apart, and their wiues apart. 14 All the families that remaine, euery family apart, and their wiues apart. the family of Shimei apart, and their wives apart. 14 All the families that remain, every family apart, and their wives apart.
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IN the eight & ninth verses of this Chapter is set downe a gracious promise of God, made vnto the church, which should be in the time of the Gospell (for that is meant by the inhabitants of Ierusalem. ) Which promise is this, that he that is feeble among them:
IN the eight & ninth Verses of this Chapter is Set down a gracious promise of God, made unto the Church, which should be in the time of the Gospel (for that is meant by the inhabitants of Ierusalem.) Which promise is this, that he that is feeble among them:
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that is, the weakest Christian that made conscience of the meanes of his saluation, in that day should be as Dauid: that is, equall to the most excellent in the time of the law in sundry respects:
that is, the Weakest Christian that made conscience of the means of his salvation, in that day should be as David: that is, equal to the most excellent in the time of the law in sundry respects:
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and the house of Dauid: that is, the excellenter sort of Christians, should be as Gods house,
and the house of David: that is, the Excellenter sort of Christians, should be as God's house,
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and as the Angell of the Lord before them. The Prophet could not find any holy man, with whom he might fitly compare them,
and as the Angel of the Lord before them. The Prophet could not find any holy man, with whom he might fitly compare them,
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and therefore he saith, that they should be like the Angell of the couenant Christ Iesus, which went before the Israelites in the wildernesse to guide and gouerne them.
and Therefore he Says, that they should be like the Angel of the Covenant christ Iesus, which went before the Israelites in the Wilderness to guide and govern them.
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Then hee goeth on and telleth vs, that after the Lord hath shewed this mercy vnto his Church, He will seeke to destroy all nations that come against Ierusalem;
Then he Goes on and Telleth us, that After the Lord hath showed this mercy unto his Church, He will seek to destroy all Nations that come against Ierusalem;
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that is, all the enimies that doe oppose themselues vnto his people, and endeauour to hinder his good worke in them, and for them.
that is, all the enemies that do oppose themselves unto his people, and endeavour to hinder his good work in them, and for them.
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Now when it is said that he will seeke to destroy them, the meaning is, that as he hath a resolution to ouerthrow them,
Now when it is said that he will seek to destroy them, the meaning is, that as he hath a resolution to overthrow them,
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so he will prouide meanes whereby it shall be effected.
so he will provide means whereby it shall be effected.
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Then further in the tenth verse he setteth downe the meanes how his people should bee brought to such excellencie.
Then further in the tenth verse he sets down the means how his people should be brought to such excellency.
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I wil powre vpon the house of Dauid, and vpon the inhabitants of Ierusalem, the Spirit of grace, &c. Signifying that he would vouchsafe vnto his Church vnder the Gospell a more plentifull measure of his Spirit, that as they should haue more excellent, and cleere, and powerfull meanes;I will pour upon the house of David, and upon the inhabitants of Ierusalem, the Spirit of grace, etc. Signifying that he would vouchsafe unto his Church under the Gospel a more plentiful measure of his Spirit, that as they should have more excellent, and clear, and powerful means;
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so they should finde a greater blessing vpon the vse of those meanes:
so they should find a greater blessing upon the use of those means:
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that whereas vnder the law, they had but drops of grace, distilling easily & by little and little,
that whereas under the law, they had but drops of grace, distilling Easily & by little and little,
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now they should haue whole buckets full, as it were; yea whole flouds of grace powred downe vpon all sorts of Gods seruantes.
now they should have Whole buckets full, as it were; yea Whole floods of grace poured down upon all sorts of God's Servants.
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By the Spirit of grace, is meant the Spirit of adoption, and of regeneration;
By the Spirit of grace, is meant the Spirit of adoption, and of regeneration;
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so called, both because it is giuen out of Gods free grace and fauour, as also because it worketh grace and goodnesse in all such as are endued therewith:
so called, both Because it is given out of God's free grace and favour, as also Because it works grace and Goodness in all such as Are endued therewith:
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this Spirit is further described by a speciall effect, viz. that it is a Spirit of prayers. Till such time as men are made partakers hereof, they may vse many words of prayer,
this Spirit is further described by a special Effect, viz. that it is a Spirit of Prayers. Till such time as men Are made partakers hereof, they may use many words of prayer,
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but they are altogether idle and vaine; fruites of their flesh, and not of their faith;
but they Are altogether idle and vain; fruits of their Flesh, and not of their faith;
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such as they haue great cause to be humbled for, and no reason at all to be comforted in:
such as they have great cause to be humbled for, and no reason At all to be comforted in:
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but when once they haue this Spirit put into their hearts, they can call vppon the Lord in an acceptable and comfortable manner.
but when once they have this Spirit put into their hearts, they can call upon the Lord in an acceptable and comfortable manner.
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Then next is shewed whither this Spirit leadeth them; to wit, vnto Christ. They shall looke on him, whom they haue pierced.
Then next is showed whither this Spirit leads them; to wit, unto christ. They shall look on him, whom they have pierced.
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When men begin to pray in a religious and conscionable manner, they disclaime all fleshly helps and hopes,
When men begin to pray in a religious and conscionable manner, they disclaim all fleshly helps and hope's,
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and betake themselues vnto their Sauiour, whom they haue pierced by their sinnes:
and betake themselves unto their Saviour, whom they have pierced by their Sins:
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for it cannot properly bee saide, that the Scribes and Pharises, or Iudas, or the high Priests,
for it cannot properly be said, that the Scribes and Pharisees, or Iudas, or the high Priests,
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or the Romanes, did put Christ to death, they being but instruments thereof;
or the Romans, did put christ to death, they being but Instruments thereof;
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but the iniquities of Gods elect did the fact, and they were indeed the true and principall cause, that brought vpon the Sonne of God all manner of affliction,
but the iniquities of God's elect did the fact, and they were indeed the true and principal cause, that brought upon the Son of God all manner of affliction,
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and persecution, and execution it selfe.
and persecution, and execution it self.
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In the next place it is said, that when his children shall looke vpon him, They shall lament for him,
In the next place it is said, that when his children shall look upon him, They shall lament for him,
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or ouer him, or concerning him: or over him, or Concerning him:
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(all comes to one reckoning.) As soone as they see what euils, and miseries, they haue brought vpon Christ Iesus, by their transgressions,
(all comes to one reckoning.) As soon as they see what evils, and misery's, they have brought upon christ Iesus, by their transgressions,
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and how odious their offences are, which could be healed by no other medicine, but by the precious bloud of the immaculate lambe of God:
and how odious their offences Are, which could be healed by no other medicine, but by the precious blood of the immaculate lamb of God:
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the due consideration hereof will cause them to bee troubled and grieued at the very heart.
the due consideration hereof will cause them to be troubled and grieved At the very heart.
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Which griefe is set out, by two speciall circumstances; two wit, by the greatnesse of it, and by the truth of it.
Which grief is Set out, by two special Circumstances; two wit, by the greatness of it, and by the truth of it.
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The greatnesse thereof is declared by two comparisons, which yet are inferiour and lesse then the thing it selfe.
The greatness thereof is declared by two comparisons, which yet Are inferior and less then the thing it self.
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For the first comparison, it is said, That they should lament for him, as one that mourneth for his only sonne,
For the First comparison, it is said, That they should lament for him, as one that Mourneth for his only son,
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and be sorry, as one is sorry for his first borne. and be sorry, as one is sorry for his First born.
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If parents haue many children, yet it will much grieue them to part with any of them:
If Parents have many children, yet it will much grieve them to part with any of them:
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but if they haue but one onely sonne, who is likely to be the heire of the family,
but if they have but one only son, who is likely to be the heir of the family,
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and they lose him, and so are disappointed of their hope, then they vsually mourne with an exceeding bitter lamentation,
and they loose him, and so Are disappointed of their hope, then they usually mourn with an exceeding bitter lamentation,
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as the woman of the cittie of Nain did for the death of her onely son.
as the woman of the City of Nain did for the death of her only son.
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Luke 7. 11. Such (the holy Ghost saith) shall be the sorrow of all true penitent persons,Lycia 7. 11. Such (the holy Ghost Says) shall be the sorrow of all true penitent Persons,
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when they apprehend the multitude and grieuousnesse of their sinnes, whereby they haue slaine the Lord of life.
when they apprehend the multitude and grievousness of their Sins, whereby they have slain the Lord of life.
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The second comparison, here vsed to expresse the measure of their sorrow, is taken from the example of the Iewes, who when their godly and worthy king Iosiah was slaine in the valley of Megiddo neere Hadadrimmon, in fighting against Pharoah Necho, king of Aegipt, they lamented for him very bitterly:
The second comparison, Here used to express the measure of their sorrow, is taken from the Exampl of the Iewes, who when their godly and worthy King Josiah was slain in the valley of Megiddo near Hadadrimmon, in fighting against Pharaoh Necho, King of Egypt, they lamented for him very bitterly:
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and not onely the common people who haue not so good a gouernement of their affections, mourned for him,
and not only the Common people who have not so good a government of their affections, mourned for him,
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but Ieremiah the Prophet also, and others of the best sort of men and women, tooke this losse exceedingly to heart,
but Jeremiah the Prophet also, and Others of the best sort of men and women, took this loss exceedingly to heart,
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as seeing in the death of Iosiah, the death and ruine both of Church and common wealth.
as seeing in the death of Josiah, the death and ruin both of Church and Common wealth.
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In which regard it was set downe as an ordinance, that they should haue set times of mourning,
In which regard it was Set down as an Ordinance, that they should have Set times of mourning,
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for that affliction which befell them through his death;
for that affliction which befell them through his death;
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and such (saith the Prophet) shall bee the lamentation of those that attaine to the sight and sence of their sinnes, whereby they haue slaine the Lord Christ Iesus. verse 11. Hauing thus set forth the greatnesse of their sorrow, he commeth in the next place to expresse the soundnesse thereof:
and such (Says the Prophet) shall be the lamentation of those that attain to the sighed and sense of their Sins, whereby they have slain the Lord christ Iesus. verse 11. Having thus Set forth the greatness of their sorrow, he comes in the next place to express the soundness thereof:
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The land shall bewaile euery family apart, &c. Not in the publicke assemblies alone, where the teares of one may draw on the teares of another,The land shall bewail every family apart, etc. Not in the public assemblies alone, where the tears of one may draw on the tears of Another,
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and so their mourning be either naturall for company, or hypocriticall for vaine glory: but he saith, that euery family should weepe apart, and in priuate;
and so their mourning be either natural for company, or hypocritical for vain glory: but he Says, that every family should weep apart, and in private;
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yea not onely the seuerall families, but particular persons, yea those that were most neerely lincked together, viz. the husband and the wife, should bee separated in this worke of humiliation,
yea not only the several families, but particular Persons, yea those that were most nearly linked together, viz. the husband and the wife, should be separated in this work of humiliation,
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and not content themselues to pray and bewaile their sinnes one with another, but take some time each of them to performe this dutie in secret;
and not content themselves to pray and bewail their Sins one with Another, but take Some time each of them to perform this duty in secret;
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and if they that are so inward one with another should lament apart, much more others, that are further off one from another.
and if they that Are so inward one with Another should lament apart, much more Others, that Are further off one from Another.
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By the house of Dauid is meant (as was before shewed) the excellenter sort of Christians;
By the house of David is meant (as was before showed) the Excellenter sort of Christians;
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and the like is signified by the house of Nathan, who was the son of Dauid, of whom Christ came: (for the family of Salomon was wholy extinguished.) By the house of Leui, is meant the ordinary sort of the Leuites; and as for the family of Shimei, it was one of the principall families of Leui. Whence we may obserue, that all families without exception are tyed to this worke,
and the like is signified by the house of Nathan, who was the son of David, of whom christ Come: (for the family of Solomon was wholly extinguished.) By the house of Levi, is meant the ordinary sort of the Levites; and as for the family of Shimei, it was one of the principal families of Levi Whence we may observe, that all families without exception Are tied to this work,
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and ought iointly and seuerally to performe the same.
and ought jointly and severally to perform the same.
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None are so good but they must weepe for their sinnes in secret, and pray for the continuance & increase of their goodnesse:
None Are so good but they must weep for their Sins in secret, and pray for the Continuance & increase of their Goodness:
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and as it is not needlesse for the best, so neither is it bootlesse for the meanest,
and as it is not needless for the best, so neither is it bootless for the Meanest,
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but whosoeuer doth so, shall haue a fountaine of grace opened vnto him, whereby all his iniquities shall be washed away.
but whosoever does so, shall have a fountain of grace opened unto him, whereby all his iniquities shall be washed away.
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The drift then of these words (we see) is, to manifest and expresse the great goodnesse of God towards his seruants, in the time of the Gospel;
The drift then of these words (we see) is, to manifest and express the great Goodness of God towards his Servants, in the time of the Gospel;
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and here is shewed, 1 First, what gift he wil bestow vpon them, viz. aboundance of his holy Spirit. 2 Secondly, the good vse that they will make of it, which is two-fold. 1 First, they will betake themselues vnto faithfull prayer,
and Here is showed, 1 First, what gift he will bestow upon them, viz. abundance of his holy Spirit. 2 Secondly, the good use that they will make of it, which is twofold. 1 First, they will betake themselves unto faithful prayer,
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and by the eye of faith looke vnto Christ, through whom both they and their prayers must be accepted. 2 Secondly, they wil grow to a maruailous great loathing and dislike of their sinnes, and sorrow for the same;
and by the eye of faith look unto christ, through whom both they and their Prayers must be accepted. 2 Secondly, they will grow to a marvelous great loathing and dislike of their Sins, and sorrow for the same;
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which is declared by two maine circumstances, viz. 1 The greatnesse thereof, which is illustrated by two comparisons. 2 The soundnesse thereof, both which are more fully laid open in that which goes before
which is declared by two main Circumstances, viz. 1 The greatness thereof, which is illustrated by two comparisons. 2 The soundness thereof, both which Are more Fully laid open in that which Goes before
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Thus much concerning the meaning and order of the words: now let vs consider of such instructions as may thence arise for our learning.
Thus much Concerning the meaning and order of the words: now let us Consider of such instructions as may thence arise for our learning.
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Vers. 11. [ And I will powre vpon the house of Dauid, &c. the Spirit of grace &c. ] In that the Lord hauing promised, that his Church shall be brought to wonderfull excellencie, doth set downe this as the meanes whereby he will effect it, that they shall haue the Spirit in great plenty powred downe vpon them, this shall be the doctrine, That the way to all happinesse and blessednesse, is to haue the Spirit of grace bestowed vpon vs.
Vers. 11. [ And I will pour upon the house of David, etc. the Spirit of grace etc. ] In that the Lord having promised, that his Church shall be brought to wonderful excellency, does Set down this as the means whereby he will Effect it, that they shall have the Spirit in great plenty poured down upon them, this shall be the Doctrine, That the Way to all happiness and blessedness, is to have the Spirit of grace bestowed upon us
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Whosoeuer hath not this, though he be neuer so great in the world, he is altogether wretched and miserable, subiect to the curse of God,
Whosoever hath not this, though he be never so great in the world, he is altogether wretched and miserable, Subject to the curse of God,
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and to continuall vexations, and discontentments:
and to continual vexations, and discontentments:
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and on the other side, whosoeuer hath this holy Spirit dwelling in his heart, is an happy and blessed man,
and on the other side, whosoever hath this holy Spirit Dwelling in his heart, is an happy and blessed man,
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though hee be neuer so much deiected and cast downe through outward afflictions and tribulations.
though he be never so much dejected and cast down through outward afflictions and tribulations.
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This point is euident in the prophecy of Isaiah, where it is shewed, that so long as the Spirit of God is withheld from men, they haue grieuous ruines,
This point is evident in the prophecy of Isaiah, where it is showed, that so long as the Spirit of God is withheld from men, they have grievous ruins,
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and desperate decaies among them, and they still go from ill to worse, being ill without, and ill within:
and desperate decays among them, and they still go from ill to Worse, being ill without, and ill within:
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but how long doth this continue? Vntill the Spirit be powred vpon them from aboue.
but how long does this continue? Until the Spirit be poured upon them from above.
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And what then? The wildernesse shall become a fruitfull field;
And what then? The Wilderness shall become a fruitful field;
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That is, those men and woemen that were like a wildernesse before, bringing foorth nothing but brambles and bryars, nothing but pride and worldlinesse,
That is, those men and women that were like a Wilderness before, bringing forth nothing but brambles and briars, nothing but pride and worldliness,
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and such like fruites of the flesh, euen those men and women shall be as a fruitfull field, being beautified and adorned with the vertues of Christ,
and such like fruits of the Flesh, even those men and women shall be as a fruitful field, being beautified and adorned with the Virtues of christ,
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and with the graces of his Spirit;
and with the graces of his Spirit;
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and not onely so, but likewise enriched, with all good prosperity, which the Lord seeth needefull for them.
and not only so, but likewise enriched, with all good Prosperity, which the Lord sees needful for them.
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Now the reasons why the Spirit maketh men so happy, are these. First, because it doth mortifie and crucifie the flesh;
Now the Reasons why the Spirit makes men so happy, Are these. First, Because it does mortify and crucify the Flesh;
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that is, originall corruption, with all the lusts and fruites thereof.
that is, original corruption, with all the Lustiest and fruits thereof.
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It doth not lye still where it is, suffering the soule of the party to be vnder the dominion of sinne;
It does not lie still where it is, suffering the soul of the party to be under the dominion of sin;
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but it abateth and consumeth it by little and little, till at length his soule and body be as cleare from sinne,
but it abateth and consumeth it by little and little, till At length his soul and body be as clear from sin,
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as Adams was before his fall.
as Adams was before his fallen.
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So that looke how the Israelites did by degrees weare and wast the Canaanites out of the land, till it was wholly brought in subiection vnto them:
So that look how the Israelites did by Degrees wear and wast the Canaanites out of the land, till it was wholly brought in subjection unto them:
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so doth the holy Ghost destroy and root out the enemies of our soules;
so does the holy Ghost destroy and root out the enemies of our Souls;
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not making them tributarie, as Ioshua did some of the cursed Canaanites, but spoyling them of their strength by little and little,
not making them tributary, as Ioshua did Some of the cursed Canaanites, but spoiling them of their strength by little and little,
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and at length vtterly consuming them, so that they shall haue no place at all within vs. And as it killeth sinne,
and At length utterly consuming them, so that they shall have no place At all within us And as it kills sin,
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so it quickeneth the dead soule, and maketh the whole man apt and fit for euery good worke.
so it Quickeneth the dead soul, and makes the Whole man apt and fit for every good work.
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That Spirit which raised vp Christ Iesus from a naturall death, doeth also raise vs vp from the death of sinne, to the life of grace: That Spirit which raised up christ Iesus from a natural death, doth also raise us up from the death of sin, to the life of grace:
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and putteth more spirituall strength into vs, then the flesh, the world and the diuell can bring against vs.
and putteth more spiritual strength into us, then the Flesh, the world and the Devil can bring against us
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Furthermore in the third Chapter of the second to the Corinthians, there are three speciall reasons to shew the happinesse of him that is endued with Gods Spirit: the first whereof is this;
Furthermore in the third Chapter of the second to the Corinthians, there Are three special Reasons to show the happiness of him that is endued with God's Spirit: the First whereof is this;
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That whereas all men naturally are like the Iewes, who (as it is there said) when they come to the meanes of saluation, haue a veile vpon their mindes,
That whereas all men naturally Are like the Iewes, who (as it is there said) when they come to the means of salvation, have a veil upon their minds,
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so that they can see nothing to saue their soules, to further their repentance, to cause them to beleeue in Christ Iesus,
so that they can see nothing to save their Souls, to further their Repentance, to cause them to believe in christ Iesus,
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and to place their hope, and happinesse in him:
and to place their hope, and happiness in him:
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as soone as euer the Spirit of grace entreth into them, this blindnesse of minde and hardnesse of heart is remoued;
as soon as ever the Spirit of grace entereth into them, this blindness of mind and hardness of heart is removed;
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and then they are enabled soundly to vnderstand, and truely to apply the word preached vnto their owne soules. Verse 16.
and then they Are enabled soundly to understand, and truly to apply the word preached unto their own Souls. Verse 16.
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Againe, it is said in the selfe same place, That where the Spirit of the Lord is, there is liberty. Vers. 17. Till such time as that doth set men free, they are held fast in the cordes and chaines of inquity,
Again, it is said in the self same place, That where the Spirit of the Lord is, there is liberty. Vers. 17. Till such time as that does Set men free, they Are held fast in the cords and chains of Iniquity,
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and are miserable slaues vnto the vilest slaue that is, euen vnto Satan himselfe (who is an Apostata,
and Are miserable slaves unto the Vilest slave that is, even unto Satan himself (who is an Apostata,
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and a reprobate ▪) and in the most wretched slauerie that can be imagined, viz. to serue sinne in the lusts thereof;
and a Reprobate ▪) and in the most wretched slavery that can be imagined, viz. to serve sin in the Lustiest thereof;
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and (which is the most grieuous of all the rest) they shall haue the worst wages that may be,
and (which is the most grievous of all the rest) they shall have the worst wages that may be,
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euen the curse and vengeance of God, while they liue, and eternall damnation of body and soule after they are dead.
even the curse and vengeance of God, while they live, and Eternal damnation of body and soul After they Are dead.
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Now when the Spirit of Christ taketh possession of vs, it causeth vs to disclaime the seruice of Satan,
Now when the Spirit of christ Takes possession of us, it Causes us to disclaim the service of Satan,
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and to become seruants vnto the liuing God; it filleth vs full of good meditations, of holy desires, and spirituall affections;
and to become Servants unto the living God; it fills us full of good meditations, of holy Desires, and spiritual affections;
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it furnisheth vs with ability to performe the duties of religion, and of our callings;
it furnisheth us with ability to perform the duties of Religion, and of our callings;
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and in a word, it maketh vs willing and able both to doe all manner of good,
and in a word, it makes us willing and able both to do all manner of good,
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and to resist all manner of euill.
and to resist all manner of evil.
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So that after we haue receiued the holy Ghost into our heartes, wee shall not say:
So that After we have received the holy Ghost into our hearts, we shall not say:
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This is my nature and I cannot doe otherwise:
This is my nature and I cannot do otherwise:
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but with the Apostle Paul ▪ I can doe all things through Christ that strengtheneth mee:
but with the Apostle Paul ▪ I can do all things through christ that strengtheneth me:
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I will neuer be in bondage vnto my corruptions any more;
I will never be in bondage unto my corruptions any more;
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for grace shall haue the vpper hand of nature, and the Spirit shall maister the flesh,
for grace shall have the upper hand of nature, and the Spirit shall master the Flesh,
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and get the better of it.
and get the better of it.
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Lastly, it is added in the same place, that by vertue of the Spirit wee see the glory of Christ in the Gospell,
Lastly, it is added in the same place, that by virtue of the Spirit we see the glory of christ in the Gospel,
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and are changed into his image, from glory to glory; that is from one measure of knowledge and holinesse into another.
and Are changed into his image, from glory to glory; that is from one measure of knowledge and holiness into Another.
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verse 16. Wee would thinke no price too great to be giuen for such a looking-glasse,verse 16. we would think no price too great to be given for such a Looking glass,
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as would make one that is deformed to become beautifull by the very beholding thereof:
as would make one that is deformed to become beautiful by the very beholding thereof:
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how much then should we esteeme the holy word of God, which (through the operation of the Spirit) is made effectuall, not to change the naturall visage (which is a smaller matter) but to alter the forme and shape of the soule ▪ & to make it very beautifull and amiable in the sight of God and of his holy Angels, which was before time a most vgly and deformed creature? This must needes be a maruailous great benefite;
how much then should we esteem the holy word of God, which (through the operation of the Spirit) is made effectual, not to change the natural visage (which is a smaller matter) but to altar the Form and shape of the soul ▪ & to make it very beautiful and amiable in the sighed of God and of his holy Angels, which was before time a most ugly and deformed creature? This must needs be a marvelous great benefit;
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for if the defacing of Gods Image be the cause of all our woe, then the repairing thereof must of necessity be the cause of all our happinesse.
for if the defacing of God's Image be the cause of all our woe, then the repairing thereof must of necessity be the cause of all our happiness.
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A fift reason why their state is so happy that are endued with Gods spirit, is,
A fift reason why their state is so happy that Are endued with God's Spirit, is,
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because that is it which comforteth and strengtheneth them in all their temptations and troubles.
Because that is it which comforts and strengtheneth them in all their temptations and Troubles.
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Those that are destitute of this holy comforter, when aduersity lighteth vpon them, do either fret or faint;
Those that Are destitute of this holy comforter, when adversity lights upon them, do either fret or faint;
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either fall to murmuring, or to desperation:
either fallen to murmuring, or to desperation:
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but those that haue their hearts replenished with the holy Ghost, doe then most strongly reioyce,
but those that have their hearts replenished with the holy Ghost, do then most strongly rejoice,
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when tribulations and miseries lye most heauily vpon them:
when tribulations and misery's lie most heavily upon them:
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as the Apostles when they were most grieuously persecuted, are said then to be filled with the holy Ghost.
as the Apostles when they were most grievously persecuted, Are said then to be filled with the holy Ghost.
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And what of that? Then they reioyced that they were counted worthy to suffer rebuke for Christ his name.
And what of that? Then they rejoiced that they were counted worthy to suffer rebuke for christ his name.
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And as Pauls sufferings did abound, so did his consolations in Christ abound also. So that when comfort is comfort indeed,
And as Paul's sufferings did abound, so did his consolations in christ abound also. So that when Comfort is Comfort indeed,
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and when life it selfe would go vnlesse comfort came, then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment:
and when life it self would go unless Comfort Come, then does the holy Ghost most plenteously refresh the heart with inward joy and contentment:
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according to that saying of the Apostle Peter; Now for a season yee are in heauinesse, and yet reioyce with ioy vnspeakeable and glorious.
according to that saying of the Apostle Peter; Now for a season ye Are in heaviness, and yet rejoice with joy unspeakable and glorious.
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Hitherto the reasons alledged haue tended chiefely to this, euen to shew what good the Spirit of grace bringeth vnto our selues.
Hitherto the Reasons alleged have tended chiefly to this, even to show what good the Spirit of grace brings unto our selves.
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Now further, there is a sixt reason for the confirmation of this poynt, which is, that it doth also make vs exceeding profitable vnto others;
Now further, there is a sixt reason for the confirmation of this point, which is, that it does also make us exceeding profitable unto Others;
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which is a very great addition vnto our blessednesse.
which is a very great addition unto our blessedness.
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All the wit, & learning, and art in the world, cannot make a man to bee a constant and conscionable doer of good,
All the wit, & learning, and art in the world, cannot make a man to be a constant and conscionable doer of good,
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but Gods spirit alone must doe that: and therefore goodnesse is set downe as a fruit thereof.
but God's Spirit alone must do that: and Therefore Goodness is Set down as a fruit thereof.
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Gal 5. 22. And in the sixth chapter of that Epistle, ver. 1. the Apostle saith;Gall 5. 22. And in the sixth chapter of that Epistle, ver. 1. the Apostle Says;
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If any man be ouertaken by any offence, ye that are spiritual restore such a one; If any man be overtaken by any offence, you that Are spiritual restore such a one;
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not ye that are wittie or learned, &c. For no man can be a good Physitian vnto others,
not you that Are witty or learned, etc. For no man can be a good physician unto Others,
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but he that hath first wrought a cure vpon his owne soule; in which regard the Apostle Paul saith:
but he that hath First wrought a cure upon his own soul; in which regard the Apostle Paul Says:
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Wee are able to comfort others with the consolations wherwith we our selues haue bene comforted. we Are able to Comfort Others with the consolations wherewith we our selves have be comforted.
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Looke then who is most spirituall, and we shall finde that he doth alwayes most good.
Look then who is most spiritual, and we shall find that he does always most good.
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Therefore was it, that when the Apostles were to conuert the whole world, and to batter downe hell gates vpon Sathans head, they had the Spirit plentifully powred down vpon them;
Therefore was it, that when the Apostles were to convert the Whole world, and to batter down hell gates upon Satan's head, they had the Spirit plentifully poured down upon them;
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which filled them so full of heauenly wisdome, and courage, and zeale, that they did that which all the Kings and Monarches of the earth could neuer haue effected by all their power and policy.
which filled them so full of heavenly Wisdom, and courage, and zeal, that they did that which all the Kings and Monarchs of the earth could never have effected by all their power and policy.
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So also when Christ was to do the greatest good that euer any creature did, the Lord saith, that his Spirit shall rest vpon him:
So also when christ was to do the greatest good that ever any creature did, the Lord Says, that his Spirit shall rest upon him:
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and thereby was he fitted to go through with the great worke of our redemption.
and thereby was he fitted to go through with the great work of our redemption.
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For (as it is in that place) the Spirit of the Lord is a Spirit [ of wisdome and vnderstanding ] making those that haue it to be of a sound iudgement, For (as it is in that place) the Spirit of the Lord is a Spirit [ of Wisdom and understanding ] making those that have it to be of a found judgement,
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and able to search into the hidden things of God:
and able to search into the hidden things of God:
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[ a Spirit of counsel ] to guide and direct them [ and of power ] to strengthen and confirme them,
[ a Spirit of counsel ] to guide and Direct them [ and of power ] to strengthen and confirm them,
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though they were neuer so feeble and weake:
though they were never so feeble and weak:
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[ a Spirit of knowledge and of the feare of the Lord ] to make such as are indued therewith, prudent in his feare, as there the Prophet speaketh.
[ a Spirit of knowledge and of the Fear of the Lord ] to make such as Are endued therewith, prudent in his Fear, as there the Prophet speaks.
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Now seeing it is cleare by these reasons, that the hauing of this holy Spirit is the way to al happines:
Now seeing it is clear by these Reasons, that the having of this holy Spirit is the Way to all happiness:
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First of all, this may serue for the iust reproofe of those that would faine liue happily and comfortably,
First of all, this may serve for the just reproof of those that would feign live happily and comfortably,
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and yet neuer had any feruent longing, nor made any earnest request for Gods Spirit, and the graces thereof:
and yet never had any fervent longing, nor made any earnest request for God's Spirit, and the graces thereof:
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they plainly manifest themselues to be ignorant and carnall persons, that do not yet know what true happinesse meanes.
they plainly manifest themselves to be ignorant and carnal Persons, that do not yet know what true happiness means.
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Secondly, here are those much more sharply to be rebuked, who thinke it best not to be led by the Spirit,
Secondly, Here Are those much more sharply to be rebuked, who think it best not to be led by the Spirit,
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but rather by the lusts of the flesh, and the lusts of the eyes;
but rather by the Lustiest of the Flesh, and the Lustiest of the eyes;
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imagining in their folly and madnesse, that if they can heape together a great deale of wealth,
imagining in their folly and madness, that if they can heap together a great deal of wealth,
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& aduance themselues & theirs to great places in the world, then they shal be happy men,
& advance themselves & theirs to great places in the world, then they shall be happy men,
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& leade a merry & cheerefull life:
& lead a merry & cheerful life:
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albeit they neuer take any care, nor vse any endeuour to get the spirit of grace into their hearts,
albeit they never take any care, nor use any endeavour to get the Spirit of grace into their hearts,
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but rather think them to be out of their wits that labour to be spirituall. Wil these men know what their estate is? the Apostle telleth them:
but rather think them to be out of their wits that labour to be spiritual. Wil these men know what their estate is? the Apostle Telleth them:
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If any man haue not the Spirit of Christ, the same is not his: If any man have not the Spirit of christ, the same is not his:
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and if he be not his, he is for the present ▪ a bond-slaue of Sathan,
and if he be not his, he is for the present ▪ a bondslave of Sathan,
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and in the state of a reprobate; and if such can be happy men, then are they happy, otherwise not.
and in the state of a Reprobate; and if such can be happy men, then Are they happy, otherwise not.
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If it were possible that for their outward condition of life they could be equall vnto Adam in paradise,
If it were possible that for their outward condition of life they could be equal unto Adam in paradise,
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yet must they needs be very miserable as he was, when the spirit of God was taken from him;
yet must they needs be very miserable as he was, when the Spirit of God was taken from him;
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it was not the garden of Eden that could then yeeld him contentment, but he was in farre greater misery and perplexity in that place then many theeues are in the dungeon,
it was not the garden of Eden that could then yield him contentment, but he was in Far greater misery and perplexity in that place then many thieves Are in the dungeon,
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or vpon the gallowes, when they are ready to be turned ouer.
or upon the gallows, when they Are ready to be turned over.
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He that hath the spirit of God as Paul had, shall finde a heauen in prison, in sickenesse, in death it selfe:
He that hath the Spirit of God as Paul had, shall find a heaven in prison, in sickness, in death it self:
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whereas he that hath it not, shall finde a hell, though he liued in as good a place as the very paradise of God was.
whereas he that hath it not, shall find a hell, though he lived in as good a place as the very paradise of God was.
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Thirdly, here is an vse of instruction, viz. that we should search and try whether we haue the Spirit or not:
Thirdly, Here is an use of instruction, viz. that we should search and try whither we have the Spirit or not:
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for it is not a matter of small consequence, but such as neerely concerneth vs.
for it is not a matter of small consequence, but such as nearly concerns us
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If then we would be resolued of this point, let vs first examine, whether there be in vs that continuall warre and conflict (mentioned Gal. 5. 17.) betweene the flesh and the Spirit, which all godly men doe finde and feele in themselues more or lesse:
If then we would be resolved of this point, let us First examine, whither there be in us that continual war and conflict (mentioned Gal. 5. 17.) between the Flesh and the Spirit, which all godly men do find and feel in themselves more or less:
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for as the Apostle there speaketh, The flesh lusteth against the Spirit, and the Spirit against the flesh.
for as the Apostle there speaks, The Flesh Lusteth against the Spirit, and the Spirit against the Flesh.
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Now this combat is generall throughout all the powers and faculties of the soule, as (to giue instance in the chiefe of them:) First in the vnderstanding part, there is a conflict betweene carnall reason,
Now this combat is general throughout all the Powers and faculties of the soul, as (to give instance in the chief of them:) First in the understanding part, there is a conflict between carnal reason,
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& the iudgment rightly informed by Gods word; as in this particular: A good man is railed vpon, and vnderseruedly traduced, and vilified;
& the judgement rightly informed by God's word; as in this particular: A good man is railed upon, and underservedly traduced, and vilified;
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in this case reason will thus play its part:
in this case reason will thus play its part:
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Why should you beare it at his hand, are not you his better? haue you not him at an aduantage? why should you not take him downe,
Why should you bear it At his hand, Are not you his better? have you not him At an advantage? why should you not take him down,
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and giue him as good as he brings? Nay (saith the Spirit) you must not render euill for euill,
and give him as good as he brings? Nay (Says the Spirit) you must not render evil for evil,
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but rather ouercome euill with goodnesse, and blesse them that curse you, and pray for such as hate you & persecute you in word or deed:
but rather overcome evil with Goodness, and bless them that curse you, and pray for such as hate you & persecute you in word or deed:
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they haue too much fire in them already, & therfore do not you adde more fuell thereunto, lest the flame be redoubled;
they have too much fire in them already, & Therefore do not you add more fuel thereunto, lest the flame be redoubled;
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but rather cast water vpon it, that it may be extinguished.
but rather cast water upon it, that it may be extinguished.
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Thus doth the Spirit bring the weapons of God to subdue the flesh, euē as the flesh doth come armed with the weapons of the Diuell to resist the Spirit.
Thus does the Spirit bring the weapons of God to subdue the Flesh, even as the Flesh does come armed with the weapons of the devil to resist the Spirit.
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Indeede there is many times in vnregenerate persons, a fight betwixt carnall reason and their naturall conscience;
Indeed there is many times in unregenerate Persons, a fight betwixt carnal reason and their natural conscience;
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but that is not generall throughout all the powers of the soule, neither doth it extend it selfe vnto the motions & inclinations that are euil, to curbe & represse them;
but that is not general throughout all the Powers of the soul, neither does it extend it self unto the motions & inclinations that Are evil, to curb & repress them;
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nor breede humility and pouerty of spirit, in the parties in whom it is found,
nor breed humility and poverty of Spirit, in the parties in whom it is found,
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and so driue them to the Lord to craue aide and strength from him to subdue t•e• corrup•••ns:
and so driven them to the Lord to crave aid and strength from him to subdue t•e• corrup•••ns:
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but these checks of the naturall cons•i•n•e doe rather make men more fierce and froward,
but these Checks of the natural cons•i•n•e do rather make men more fierce and froward,
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and at length more violent and outragious in s••ning, especially if they haue bene occasioned either by the hearing of the terrible curse of the law, den•unced against them in the publicke ministery;
and At length more violent and outrageous in s••ning, especially if they have be occasioned either by the hearing of the terrible curse of the law, den•unced against them in the public Ministry;
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or by the faithfull dealing of some Christian friend, which hath throughly applied the threatnings of the word vnto their drowsie consciences, wherewith they were moued for the time,
or by the faithful dealing of Some Christian friend, which hath thoroughly applied the threatenings of the word unto their drowsy Consciences, wherewith they were moved for the time,
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but afterwards returne to their vomit againe:
but afterwards return to their vomit again:
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then (I say) they wil be much more boisterous in their sinfull courses then euer they were before.
then (I say) they will be much more boisterous in their sinful courses then ever they were before.
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And as there is a conflict in the vnderstanding part, so is there the like in the affections:
And as there is a conflict in the understanding part, so is there the like in the affections:
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for the flesh is ready to draw them vnto pride & enuy, and vncleannes, and couetousnes, &c. But the Spirit stirreth & moueth them vnto better things, shewing withall that those forenamed vices will harden the heart, make it vnfit for prayer,
for the Flesh is ready to draw them unto pride & envy, and uncleanness, and covetousness, etc. But the Spirit stirs & moves them unto better things, showing withal that those forenamed vices will harden the heart, make it unfit for prayer,
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or thankesgiuing, or any such spirituall exercise;
or thanksgiving, or any such spiritual exercise;
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and in the end will bring manie bitter troubles and afflictions vpon those that let them to haue sway and dominion in their soules:
and in the end will bring many bitter Troubles and afflictions upon those that let them to have sway and dominion in their Souls:
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all which euil inconueniences we shall escape if our affections be heauenly and spirituall, and set on their right obiects.
all which evil inconveniences we shall escape if our affections be heavenly and spiritual, and Set on their right objects.
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So likewise in the will this fight will appeare, wheresoeuer true sanctification is begun. For the flesh wil be vnwilling to pray, to heare, to meditate, to conferre;
So likewise in the will this fight will appear, wheresoever true sanctification is begun. For the Flesh will be unwilling to pray, to hear, to meditate, to confer;
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and in a word, as any duty tendeth more to the crucifying of the lusts thereof,
and in a word, as any duty tendeth more to the crucifying of the Lustiest thereof,
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so will it be more auerse therefrom, and more prone to delay and to put off the performance thereof.
so will it be more averse therefrom, and more prove to Delay and to put off the performance thereof.
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But the regenerate part is contrarily disposed, and chearefully embraceth that which is good, though it be clogged and hindered in the performance of the same:
But the regenerate part is contrarily disposed, and cheerfully Embraceth that which is good, though it be clogged and hindered in the performance of the same:
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setting down this for a certaine truth, that the more painfull any seruice is, the more gainfull it is;
setting down this for a certain truth, that the more painful any service is, the more gainful it is;
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that though we begin our prayers in heauinesse, yet we may end in gladnesse;
that though we begin our Prayers in heaviness, yet we may end in gladness;
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that the more vntractable and vntoward the flesh is, the more glorious our conquest is ▪ if we can get the maistery of it,
that the more untractable and untoward the Flesh is, the more glorious our conquest is ▪ if we can get the mastery of it,
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and bring it into Gods presence;
and bring it into God's presence;
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and that if we cannot do as well as we would, yet if we do as well as we can, we shall be accepted and blessed of the Lord:
and that if we cannot do as well as we would, yet if we do as well as we can, we shall be accepted and blessed of the Lord:
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and by the sight and sense of our manifold failings, grow more humble and lowly in our owne eyes,
and by the sighed and sense of our manifold failings, grow more humble and lowly in our own eyes,
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and more pittifull and gentle towards others.
and more pitiful and gentle towards Others.
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And lastly for the memory, before their conuersion, Gods owne children are prone to remember iniuries and vnkindnes which others haue offered vnto them,
And lastly for the memory, before their conversion, God's own children Are prove to Remember injuries and unkindness which Others have offered unto them,
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and to forget such as they haue offered vnto others;
and to forget such as they have offered unto Others;
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they can hold fast all such things as will further corrupt them, but they let slip whatsoeuer may benefite and helpe them in good and holy courses:
they can hold fast all such things as will further corrupt them, but they let slip whatsoever may benefit and help them in good and holy courses:
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but after their regeneration the case is altered with them: for thē they striue to disburden their memories of all things that may hurt them,
but After their regeneration the case is altered with them: for them they strive to disburden their memories of all things that may hurt them,
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and to retaine onely such matters as may make them more humble, and mercifull, and thankfull.
and to retain only such matters as may make them more humble, and merciful, and thankful.
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This spirituall fight in the inward man is a most infallible marke of the spirit of grace, which is the rather to bee noted,
This spiritual fight in the inward man is a most infallible mark of the Spirit of grace, which is the rather to be noted,
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because many of Gods seruants through ignorance take it to be quite contrary.
Because many of God's Servants through ignorance take it to be quite contrary.
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We finde (say they) such a deale of carnall reason, so many sinfull affections and lusts,
We find (say they) such a deal of carnal reason, so many sinful affections and Lustiest,
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and such vnwillingnesse and vnfitnesse for euery holy duty, that we much doubt whether we haue Gods spirit in vs or not.
and such unwillingness and unfitness for every holy duty, that we much doubt whither we have God's Spirit in us or not.
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But who tels you that there are so many things amisse in you? who is it that causeth you to see the errours of your minde,
But who tells you that there Are so many things amiss in you? who is it that Causes you to see the errors of your mind,
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and the corruptions of your heart? who is it that causeth you to hate them,
and the corruptions of your heart? who is it that Causes you to hate them,
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and to be out of liking with your selfe for them? who is it that enableth you to take Gods part against them,
and to be out of liking with your self for them? who is it that enableth you to take God's part against them,
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and to striue by all meanes to be freed from the bondage of them? Is it not the spirit of God that worketh all these good things in you? and why then should you make question whether it dwell in you yea or no? these are fruits of the Spirit, which are neuer found in any but in spirituall men.
and to strive by all means to be freed from the bondage of them? Is it not the Spirit of God that works all these good things in you? and why then should you make question whither it dwell in you yea or no? these Are fruits of the Spirit, which Are never found in any but in spiritual men.
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And if any desire yet a further triall, let him examine whether there bee in him those other vertues of the Spirit which are recited Gal. 5. 22. viz. 1. Loue vnto God, to his word, to his Saints, to mankind,
And if any desire yet a further trial, let him examine whither there be in him those other Virtues of the Spirit which Are recited Gal. 5. 22. viz. 1. Love unto God, to his word, to his Saints, to mankind,
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yea to our very enemies, so far as to desire their conuersion and saluation. 2. Ioy in Gods fauour, in that he hath giuen vs any sparkles of grace,
yea to our very enemies, so Far as to desire their conversion and salvation. 2. Joy in God's favour, in that he hath given us any sparkles of grace,
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& thereby assured vs that he wil prouide al good things for vs in this life,
& thereby assured us that he will provide all good things for us in this life,
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and afterwards saue our soules and bodies euerlastingly. 3. Peace with the Lord himselfe, with our consciences, and with our brethren.
and afterwards save our Souls and bodies everlastingly. 3. Peace with the Lord himself, with our Consciences, and with our brothers.
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If (I say) any desire further assurance that the Spirit of grace doth possesse his heart, let him try whether he can finde in himselfe these fruites thereof, together with the rest there mentioned;
If (I say) any desire further assurance that the Spirit of grace does possess his heart, let him try whither he can find in himself these fruits thereof, together with the rest there mentioned;
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to wit, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperance:
to wit, long suffering, gentleness, Goodness, faith, meekness, temperance:
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and as these doe more or lesse abound in him, so may he be assured that he is more or lesse spirituall.
and as these doe more or less abound in him, so may he be assured that he is more or less spiritual.
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A fourth vse of this point may be this, that seeing our happinesse doth ebbe or flow, according to the working of the holy Ghost within vs,
A fourth use of this point may be this, that seeing our happiness does ebb or flow, according to the working of the holy Ghost within us,
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therefore we should vse all meanes to get and increase the same in our hearts. Now one meanes is, exceedingly to desire it, and earnestly to long for it:
Therefore we should use all means to get and increase the same in our hearts. Now one means is, exceedingly to desire it, and earnestly to long for it:
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for the Lord saith in the prophecy of Isaiah: I will powre water vpon the thirstie, and flouds vpon the dry ground:
for the Lord Says in the prophecy of Isaiah: I will pour water upon the thirsty, and floods upon the dry ground:
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I will powre my Spirit vpon thy seed, and my blessing vpon thy buds. I will pour my Spirit upon thy seed, and my blessing upon thy buds.
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In which place, wee see, there is a large promise made, but to whom? To poore desolate Christians that doe feele their owne miserable and wretched estate,
In which place, we see, there is a large promise made, but to whom? To poor desolate Christians that do feel their own miserable and wretched estate,
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and doe euen thirst for a supply of Gods graces, as the dry and parched ground doth for the raine to fall vpon it;
and do even thirst for a supply of God's graces, as the dry and parched ground does for the rain to fallen upon it;
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which doth euen gape for it before it comes, as if it would deuoure the clouds before they fall.
which does even gape for it before it comes, as if it would devour the Clouds before they fallen.
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Concerning such the Lord saith, that he will powre water vpon them:
Concerning such the Lord Says, that he will pour water upon them:
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neither shall they haue grace by drops, but whole flouds thereof shall be powred vpon them:
neither shall they have grace by drops, but Whole floods thereof shall be poured upon them:
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for God can as easily ouerflow their soules therewith, as the ground with waters when it stands in need thereof.
for God can as Easily overflow their Souls therewith, as the ground with waters when it Stands in need thereof.
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But what shall they be the better for this? what benefite shall they finde thereby? The Prophet telleth vs in that very place.
But what shall they be the better for this? what benefit shall they find thereby? The Prophet Telleth us in that very place.
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Vers. 4. They shall grow as among the grasse, and as willowes by the riuers of waters. Vers. 4. They shall grow as among the grass, and as willows by the Rivers of waters.
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No raine can make the grasse so fresh and greene;
No rain can make the grass so fresh and green;
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no riuer can cause the trees that are planted thereby, so to flourish and prosper as the Spirit of God will euery thirsty soule,
no river can cause the trees that Are planted thereby, so to flourish and prosper as the Spirit of God will every thirsty soul,
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when it is plentifully powred thereupon.
when it is plentifully poured thereupon.
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A second meanes to obtaine the Spirit, with a daily increase of the gifts and graces thereof, is to pray for it, (as euery one will that doth heartily long for it) and to beleeue that we shall haue it:
A second means to obtain the Spirit, with a daily increase of the Gifts and graces thereof, is to pray for it, (as every one will that does heartily long for it) and to believe that we shall have it:
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and that wee may doe so, our Sauiour maketh a notable argument for vs. Aske (saith he) and it shall be giuen you: seeke,
and that we may do so, our Saviour makes a notable argument for us Ask (Says he) and it shall be given you: seek,
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and ye shal find, &c. Oh but I am vnworthy, might some say, both to aske and to receiue any thing at Gods hand.and you shall find, etc. O but I am unworthy, might Some say, both to ask and to receive any thing At God's hand.
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Why (saith Christ) If ye which are euill can giue good gifts vnto your children,
Why (Says christ) If the which Are evil can give good Gifts unto your children,
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how much more shall your heauenly father giue the holy Ghost to them that aske it? As if he should haue said:how much more shall your heavenly father give the holy Ghost to them that ask it? As if he should have said:
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You haue no matter of desert in you, and therefore you are discouraged from prayer:
You have no matter of desert in you, and Therefore you Are discouraged from prayer:
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but what merite is there in one of your little children, which are full of frowardnesse, of brawling and vnquietnesse? yet if they aske any thing of you that you conceiue to bee good for them, you will presently grant it vnto them.
but what merit is there in one of your little children, which Are full of frowardness, of brawling and unquietness? yet if they ask any thing of you that you conceive to be good for them, you will presently grant it unto them.
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Now if you that are sinfull can passe by the infirmities of your children, and giue them such things as are needfull,
Now if you that Are sinful can pass by the infirmities of your children, and give them such things as Are needful,
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though you haue made them no promise;
though you have made them no promise;
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and you cannot relieue them without cost and paines vnto your selues, nay many times not without pinching your selues,
and you cannot relieve them without cost and pains unto your selves, nay many times not without pinching your selves,
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and sparing from your owne backs and bellies:
and sparing from your own backs and bellies:
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if you (I say) that are euill can deale thus louingly and kindly with your children,
if you (I say) that Are evil can deal thus lovingly and kindly with your children,
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how much more will your heauenly father, who is the God of al goodnes, yea goodnesse it selfe, deale fauourably with his children, hauing made a promise vnto them,
how much more will your heavenly father, who is the God of all Goodness, yea Goodness it self, deal favourably with his children, having made a promise unto them,
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and it being no paines nor charges vnto him, to bestow a plentifull measure of spirituall graces vpon them? and especially seeing that the more liberall hee is that way vnto them, the more glory shall thereby redound vnto his great name.
and it being no pains nor charges unto him, to bestow a plentiful measure of spiritual graces upon them? and especially seeing that the more liberal he is that Way unto them, the more glory shall thereby redound unto his great name.
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If then we desire the Spirit of grace in an aboundant measure, let vs craue it at the hands of the Lord, who giueth of the same liberally,
If then we desire the Spirit of grace in an abundant measure, let us crave it At the hands of the Lord, who gives of the same liberally,
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and casteth no man in the teeth:
and Cast no man in the teeth:
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and we may the more comfortably and confidently do thus, because we liue in those happy times, wherein the Lord hath promised to powre his Spirit vpon all flesh, and to bestow as excellent gifts and graces vpon ordinary Christians,
and we may the more comfortably and confidently do thus, Because we live in those happy times, wherein the Lord hath promised to pour his Spirit upon all Flesh, and to bestow as excellent Gifts and graces upon ordinary Christians,
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as the most worthy men had in the time of the law.
as the most worthy men had in the time of the law.
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A third meanes to get and increase the vertues of the holy Ghost, is, with reuerence and conscience to hearken vnto the word:
A third means to get and increase the Virtues of the holy Ghost, is, with Reverence and conscience to harken unto the word:
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for as the Apostle saith, the Spirit is not bestowed for any goodnesse in vs, or through any workes wrought by vs, but God of his free mercy giueth it,
for as the Apostle Says, the Spirit is not bestowed for any Goodness in us, or through any works wrought by us, but God of his free mercy gives it,
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and conueigheth it vnto his children, by the preaching of the Gospell.
and conueigheth it unto his children, by the preaching of the Gospel.
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And againe, the same Apostle perswading the Thessalonians not to quench the Spirit, (for that is the best fire in the house,
And again, the same Apostle persuading the Thessalonians not to quench the Spirit, (for that is the best fire in the house,
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and without it men must needes freeze, in woe and sorrow and misery) he saith, despise not prophacying; that is, the ordinary ministery of the word,
and without it men must needs freeze, in woe and sorrow and misery) he Says, despise not prophacying; that is, the ordinary Ministry of the word,
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when it is truly expounded, and faithfully and wisely applied, as may be most for the edification of the hearers.
when it is truly expounded, and faithfully and wisely applied, as may be most for the edification of the hearers.
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This is as it were the fuell whereby the fire of God is continued and increased in our soules;
This is as it were the fuel whereby the fire of God is continued and increased in our Souls;
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and as we are more carefull in this duty of laying vp the word in our hearts,
and as we Are more careful in this duty of laying up the word in our hearts,
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so shall we finde the warmth, or rather heate of the Spirit to be more aboundant and in more constant vs.
so shall we find the warmth, or rather heat of the Spirit to be more abundant and in more constant us
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Lastly, if we would haue the holy Ghost continually working in vs with great efficacie, let vs labour euermore to keepe an humble and broken heart,
Lastly, if we would have the holy Ghost continually working in us with great efficacy, let us labour evermore to keep an humble and broken heart,
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and beware of pride, and all vaine conceipt of our selues, as the very rocke against which the shippe wherein the Spirit is caried, doth, as it were, make shipwracke:
and beware of pride, and all vain conceit of our selves, as the very rock against which the ship wherein the Spirit is carried, does, as it were, make shipwreck:
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for God resisteth the proud, and giueth grace to the humble.
for God Resisteth the proud, and gives grace to the humble.
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If one haue a hauty heart, though there be no body else that seekes his ouerthrow, the Lord will bring him downe:
If one have a haughty heart, though there be no body Else that seeks his overthrow, the Lord will bring him down:
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but if any haue a meeke and lowly heart, there is a palace for the Lord himselfe, who will dwell with him that is of a contrite and humble spirit, to reuiue the spirit of the humble,
but if any have a meek and lowly heart, there is a palace for the Lord himself, who will dwell with him that is of a contrite and humble Spirit, to revive the Spirit of the humble,
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and to giue life to them that are of a broken heart. and to give life to them that Are of a broken heart.
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In the last place here is an vse of comfort for all such as are endued with the Spirit of grace;
In the last place Here is an use of Comfort for all such as Are endued with the Spirit of grace;
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sith that is the fountaine of all happinesse, therefore are they blessed people, and shall bee blessed what courses soeuer they meete withal.
sith that is the fountain of all happiness, Therefore Are they blessed people, and shall be blessed what courses soever they meet withal.
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And what oppositions soeuer they finde either from Sathan himselfe, or from any of his limmes, those that are once ingraffed into Christ,
And what oppositions soever they find either from Sathan himself, or from any of his limbs, those that Are once Ingrafted into christ,
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and are become plants of the liuing God, haue the streames of liuing waters running through their hearts;
and Are become plants of the living God, have the streams of living waters running through their hearts;
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and therefore must of necessity prosper and flourish, though the heate of persecution, or any manner of affliction beate neuer so violently vpon them.
and Therefore must of necessity prosper and flourish, though the heat of persecution, or any manner of affliction beat never so violently upon them.
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Indeed if wicked enemies of the Church could withdraw and withhold Gods spirit from the hearts of his children,
Indeed if wicked enemies of the Church could withdraw and withhold God's Spirit from the hearts of his children,
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then might they hinder their happinesse, and make them truly miserable:
then might they hinder their happiness, and make them truly miserable:
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but seeing they can no more stay the operation thereof, then they can stop the course of the winde from blowing whither it will:
but seeing they can no more stay the operation thereof, then they can stop the course of the wind from blowing whither it will:
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therefore shall they neuer be able to defeate Gods seruants of that blessed estate which in Christ Iesus he hath promised vnto them,
Therefore shall they never be able to defeat God's Servants of that blessed estate which in christ Iesus he hath promised unto them,
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and through his precious bloud-shedding purchased for them. The Spirit of grace [ and of praiers.
and through his precious bloodshedding purchased for them. The Spirit of grace [ and of Prayers.
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] From these latter words ariseth this second poynt: that
] From these latter words arises this second point: that
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None can make any acceptable praier vnto the Lord, vnlesse he be assisted and directed by the Spirit of grace.
None can make any acceptable prayer unto the Lord, unless he be assisted and directed by the Spirit of grace.
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Howsoeuer men imagine it to be an easie matter to call vpon God, yet the truth is, that it is as hard for any of himselfe to make a faithful prayer,
Howsoever men imagine it to be an easy matter to call upon God, yet the truth is, that it is as hard for any of himself to make a faithful prayer,
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as it is to make a world.
as it is to make a world.
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Therefore is it said in the Epistle to the Romanes, Ye haue receiued the Spirit of adoption, wherby we cry Abba, father.
Therefore is it said in the Epistle to the Romans, You have received the Spirit of adoption, whereby we cry Abba, father.
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So that none can confidently call God father but by the helpe of his blessed Spirit.
So that none can confidently call God father but by the help of his blessed Spirit.
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If vnregenerate men will pray to their father, Christ telleth them who he is, when speaking to such kinde of persons, he saith;
If unregenerate men will pray to their father, christ Telleth them who he is, when speaking to such kind of Persons, he Says;
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You are of your father the Diuell. And how proueth he that? The lusts of your father yee will do. You Are of your father the devil. And how Proves he that? The Lustiest of your father ye will do.
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As those that are willing to do the workes of God, are assuredly the children of God;
As those that Are willing to do the works of God, Are assuredly the children of God;
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euen so they that are ready to doe the workes of Satan, are without doubt the children of Satan;
even so they that Are ready to do the works of Satan, Are without doubt the children of Satan;
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and if they wil pray vnto their father, they must pray vnto the Diuell. Againe, in that very place it is sayd, that the Spirit helpeth our infirmities:
and if they will pray unto their father, they must pray unto the devil. Again, in that very place it is said, that the Spirit Helpeth our infirmities:
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for wee know not what to pray as we ought, but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed; for we know not what to pray as we ought, but the Spirit it self makes requests for us with sighs that cannot be expressed;
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where it is euident, that the best of Gods seruants, without the helpe and assistance of the holy Ghost, are ignorant both of the matter and manner of prayer;
where it is evident, that the best of God's Servants, without the help and assistance of the holy Ghost, Are ignorant both of the matter and manner of prayer;
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but the Spirit doth informe their mindes what to aske, and frame their affections how to aske in an holy and acceptable sort:
but the Spirit does inform their minds what to ask, and frame their affections how to ask in an holy and acceptable sort:
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so that albeit sometimes they want words to expresse their meaning, yet they are full of inward sighes and heauenly desires.
so that albeit sometime they want words to express their meaning, yet they Are full of inward sighs and heavenly Desires.
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But what are they the better for them (will some say) if they cannot powre them forth before the Lord in an outward forme of prayer? They are much the better,
But what Are they the better for them (will Some say) if they cannot pour them forth before the Lord in an outward Form of prayer? They Are much the better,
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because (as it is in the 27. verse) He that searcheth the hearts, knoweth the meaning of the spirit:
Because (as it is in the 27. verse) He that Searches the hearts, Knoweth the meaning of the Spirit:
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and he so knoweth it, that he approueth of it, and delighteth in it.
and he so Knoweth it, that he approveth of it, and delights in it.
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If there be neuer so many good words, and those vttered by the very Saints of God themselues,
If there be never so many good words, and those uttered by the very Saints of God themselves,
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yet if they proceede not from the Spirit, but from the flesh, (as sometimes they may) they are not pleasing vnto the Lord, but abhorred of him.
yet if they proceed not from the Spirit, but from the Flesh, (as sometime they may) they Are not pleasing unto the Lord, but abhorred of him.
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And on the other side, albeit there be no words at all (as many times it fals out when the heart is oppressed through extremity of griefe) yet if there bee a multitude of holy desires in the soule, stirred vp through the powerfull working of the holy Spirit, they are accepted of him,
And on the other side, albeit there be no words At all (as many times it falls out when the heart is oppressed through extremity of grief) yet if there be a multitude of holy Desires in the soul, stirred up through the powerful working of the holy Spirit, they Are accepted of him,
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and shall bee rewarded by him:
and shall be rewarded by him:
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for (as it is added in the place aboue named) The Spirit (euen at such times) maketh requests for the Saints according to the will of God.
for (as it is added in the place above nam) The Spirit (even At such times) makes requests for the Saints according to the will of God.
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And therefore their suits according with his will, he cannot but yeeld vnto the same. Againe, it is the proper worke of the Spirit to conuince the iudgement of sinne,
And Therefore their suits according with his will, he cannot but yield unto the same. Again, it is the proper work of the Spirit to convince the judgement of sin,
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and to humble the heart therefore; without which, there can no faithfull prayer be made vnto the Lord.
and to humble the heart Therefore; without which, there can no faithful prayer be made unto the Lord.
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Bring neuer so strong reasons to adulterers, or gamesters, or Saboth-breakers, or any that liue in the continuall practise of such dangerous and damnable sinnes,
Bring never so strong Reasons to Adulterers, or gamesters, or Sabbath-breakers, or any that live in the continual practice of such dangerous and damnable Sins,
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and presse them neuer so forcibly to cause them to forsake their lewd and wretched courses;
and press them never so forcibly to cause them to forsake their lewd and wretched courses;
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and yet can they not see why they should leaue them, but rather imagine that they may lawfully follow the same still. And no maruell:
and yet can they not see why they should leave them, but rather imagine that they may lawfully follow the same still. And no marvel:
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for till the God of heauen do set downe their carnall reason, it can neuer be set downe;
for till the God of heaven do Set down their carnal reason, it can never be Set down;
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and till he stop their mouthes, they will neuer be silenced, but still haue somewhat to say for their wretched and vile behauiour.
and till he stop their mouths, they will never be silenced, but still have somewhat to say for their wretched and vile behaviour.
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Seeing then it is euident, that Gods Spirit alone can perswade vs of the loue and fauour of our heauenly Father towards vs, that so we may be in case to pray vnto him: Seeing then it is evident, that God's Spirit alone can persuade us of the love and favour of our heavenly Father towards us, that so we may be in case to pray unto him:
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and withall must furnish vs with the matter, and helpe vs in the manner of our praiers,
and withal must furnish us with the matter, and help us in the manner of our Prayers,
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and humble vs in the sight of our owne miserable wants, that so we may bee more earnest and feruent in the requests that we make:
and humble us in the sighed of our own miserable Wants, that so we may be more earnest and fervent in the requests that we make:
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the point now in hand, may hence be strongly concluded;
the point now in hand, may hence be strongly concluded;
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to wit, that none can make a faithfull prayer without the speciall ayde and direction of the holy Ghost: which serueth,
to wit, that none can make a faithful prayer without the special aid and direction of the holy Ghost: which serveth,
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First for the confutation of those sencelesse people, that will be talking and bragging how they pray day and night.
First for the confutation of those senseless people, that will be talking and bragging how they pray day and night.
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They that know what it is to lift vp a feruent prayer vnto the heauens, doe easily discerne that they are but meere braggers and boasters,
They that know what it is to lift up a fervent prayer unto the heavens, do Easily discern that they Are but mere braggers and boaster's,
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and that indeede they neuer made one faithful prayer since they were borne, because they are,
and that indeed they never made one faithful prayer since they were born, Because they Are,
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and still haue bene sensuall and carnall, and vtterly void of any sanctifying grace of Gods spirit:
and still have be sensual and carnal, and utterly void of any sanctifying grace of God's Spirit:
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and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers (as they call them) that they haue great cause to be humbled for them,
and Therefore so Far Are they from having any cause of rejoicing in regard of their good Prayers (as they call them) that they have great cause to be humbled for them,
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as being workes of the flesh, and not of the Spirit, such as doe rather prouoke the Lords displeasure against them,
as being works of the Flesh, and not of the Spirit, such as do rather provoke the lords displeasure against them,
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then pacifie his anger, or any way procure his fauour towards them.
then pacify his anger, or any Way procure his favour towards them.
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Such are the prayers of all blind and ignorant Papists, who pray in an vnknowne tong, to whom it may be said,
Such Are the Prayers of all blind and ignorant Papists, who pray in an unknown tonge, to whom it may be said,
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as it was by our Sauiour vnto the sonnes of Zebedeus, Ye know not what yee aske.
as it was by our Saviour unto the Sons of Zebedee, You know not what ye ask.
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They may speake what they list of their often praying, and how readily they can goe through with their stint and taske:
They may speak what they list of their often praying, and how readily they can go through with their stint and task:
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but they that vnderstand what it is to bring God and their owne soules together in earnest requests,
but they that understand what it is to bring God and their own Souls together in earnest requests,
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and feruent supplications, cannot but iudge them to bee bragging Pharises, who thinke that the Lord is beholding vnto them,
and fervent supplications, cannot but judge them to be bragging Pharisees, who think that the Lord is beholding unto them,
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and indebted vnto them for such prayers;
and indebted unto them for such Prayers;
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whereas in truth he may iustly condemneth em vnto hell for the same, and will do so,
whereas in truth he may justly Condemneth em unto hell for the same, and will do so,
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if they be not humbled for them, as well as for the rest of their iniquities.
if they be not humbled for them, as well as for the rest of their iniquities.
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And therefore they that haue indeed the Spirit of prayer, are of another mind:
And Therefore they that have indeed the Spirit of prayer, Are of Another mind:
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for when they haue vsed the best preparation that possibly they can, they finde so many defects in their prayers, that they are driuen to make a new prayer for the pardoning of those their wants,
for when they have used the best preparation that possibly they can, they find so many defects in their Prayers, that they Are driven to make a new prayer for the pardoning of those their Wants,
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and are stirred vp heartily to praise the Lord, when they can in any poore measure powre out their soules before him,
and Are stirred up heartily to praise the Lord, when they can in any poor measure pour out their Souls before him,
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as knowing, that it is not from any strength that they haue in themselues, but from the helpe and furtherance of his good Spirit.
as knowing, that it is not from any strength that they have in themselves, but from the help and furtherance of his good Spirit.
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Secondly, let this be an instruction vnto vs, that if we would pray aright, and speede accordingly, we labour (as Iude exhorteth) to pray in the holy Ghost. For those be the petitions that pierce the heauens,
Secondly, let this be an instruction unto us, that if we would pray aright, and speed accordingly, we labour (as Iude exhorteth) to pray in the holy Ghost. For those be the petitions that pierce the heavens,
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and bring peace & comfort vnto the conscience.
and bring peace & Comfort unto the conscience.
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But how shall we know, whether our prayers proceed from Gods Spirit or not? for our sinfull hearts are apt to deceiue vs on both sides:
But how shall we know, whither our Prayers proceed from God's Spirit or not? for our sinful hearts Are apt to deceive us on both sides:
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viz. either to make vs thinke (through Satans suggestion) that we doe not pray in the holy Ghost,viz. either to make us think (through Satan suggestion) that we do not pray in the holy Ghost,
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because we haue so many frailties, when in truth we doe;
Because we have so many frailties, when in truth we do;
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or that we pray as we ought to doe, because we haue matter and words at will,
or that we pray as we ought to do, Because we have matter and words At will,
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when indeed there is no such thing, but onely a naturall gift of vttering that which is in our mindes and memories, in apt and fit tearms,
when indeed there is no such thing, but only a natural gift of uttering that which is in our minds and memories, in apt and fit terms,
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and in a fluent manner of speech.
and in a fluent manner of speech.
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Therefore if wee would know what it is to pray in the holy Ghost, it is this.
Therefore if we would know what it is to pray in the holy Ghost, it is this.
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First we must haue a warrant for the things that we aske, and that from the word of God, where the Lords will is reuealed, according whereunto all our petitions must be framed.
First we must have a warrant for the things that we ask, and that from the word of God, where the lords will is revealed, according whereunto all our petitions must be framed.
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In which regard we must acquaint our selues with the holy Scriptures, and often exercise our hearts in the meditation thereof.
In which regard we must acquaint our selves with the holy Scriptures, and often exercise our hearts in the meditation thereof.
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That is, as it were, the wood, whence we must fetch timber for this building:
That is, as it were, the wood, whence we must fetch timber for this building:
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and the mine out of which we may take many golden arguments to bring before the Lord in our prayers, which he cannot deny because they are his owne hand writing, whereby he doth graunt vs liberty to aske,
and the mine out of which we may take many golden Arguments to bring before the Lord in our Prayers, which he cannot deny Because they Are his own hand writing, whereby he does grant us liberty to ask,
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and assurance to obtaine all needfull things. So that spirituall graces we may aske simply without any exception, or limitation:
and assurance to obtain all needful things. So that spiritual graces we may ask simply without any exception, or limitation:
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& for outward blessings, we may craue them so farre as they may be good for vs:
& for outward blessings, we may crave them so Far as they may be good for us:
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and for crosses we may lawfully desire either to haue them kept from vs, or sanctified vnto vs,
and for Crosses we may lawfully desire either to have them kept from us, or sanctified unto us,
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so that we may haue strength and patience to beare them, and grace and wisedome to make a right vse of them.
so that we may have strength and patience to bear them, and grace and Wisdom to make a right use of them.
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Secondly, we must be touched with an inward longing, and earnest desire of the things which we aske;
Secondly, we must be touched with an inward longing, and earnest desire of the things which we ask;
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for it is said, that the Spirit maketh request for vs [ with sighes ] which cannot be expressed.
for it is said, that the Spirit makes request for us [ with sighs ] which cannot be expressed.
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As we see in Hannah, who came with a heart full of heauenly meditations and of holy desires, which she did not expresse in words,
As we see in Hannah, who Come with a heart full of heavenly meditations and of holy Desires, which she did not express in words,
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but made them knowne vnto the Lord, with whom her heart was labouring all the time of her prayer.
but made them known unto the Lord, with whom her heart was labouring all the time of her prayer.
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Now if we would obtaine this inward affection, we must ponder much on Gods goodnesse and readinesse to heare, and to helpe vs;
Now if we would obtain this inward affection, we must ponder much on God's Goodness and readiness to hear, and to help us;
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and of our owne miserable wants, which moue vs to become suiters vnto his Maiesty:
and of our own miserable Wants, which move us to become Suitors unto his Majesty:
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and then if we can get a good perswasion of God, and a due estimation of the things which we beg at his hands, wee shall not chuse but be instant and earnest in our prayers;
and then if we can get a good persuasion of God, and a due estimation of the things which we beg At his hands, we shall not choose but be instant and earnest in our Prayers;
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not taking vp the time in words of course, and in making vaine and idle repetitions,
not taking up the time in words of course, and in making vain and idle repetitions,
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or drowsie and lumpish petitions, as if we cared not whether we lost, or found;
or drowsy and lumpish petitions, as if we cared not whither we lost, or found;
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but we shall be able to cry feruently vnto the Lord, and then cannot he deny our requests.
but we shall be able to cry fervently unto the Lord, and then cannot he deny our requests.
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For he heareth the cry of them that feare him, and fulfilleth their desires; and the prayer of the righteous auaileth much when it is feruent. For he hears the cry of them that Fear him, and fulfilleth their Desires; and the prayer of the righteous avails much when it is fervent.
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Thirdly, if wee would haue this testimony vnto our soules that we pray in the holy Ghost,
Thirdly, if we would have this testimony unto our Souls that we pray in the holy Ghost,
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then must we propose a right end in our suits, not asking any thing with an intent to spend it vpon our lusts,
then must we propose a right end in our suits, not asking any thing with an intent to spend it upon our Lustiest,
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but with a purpose to vse it vnto the glory of God, the furtherance of our owne saluation,
but with a purpose to use it unto the glory of God, the furtherance of our own salvation,
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and the good & comfort of mankind, especially of such as are of the houshold of faith.
and the good & Comfort of mankind, especially of such as Are of the household of faith.
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Fourthly, we must beleeue that we shall obtaine that which we aske; according to that of our Sauiour:
Fourthly, we must believe that we shall obtain that which we ask; according to that of our Saviour:
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VVhatsoeuer ye desire when ye pray, beleeue that ye shall haue it. Whatsoever you desire when you pray, believe that you shall have it.
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Which faith of ours will be vnto vs a sure argument, that we pray in the Spirit, which stirreth vs vp to make such requests alone,
Which faith of ours will be unto us a sure argument, that we pray in the Spirit, which stirs us up to make such requests alone,
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as it assureth vs shall be performed. But by the way let vs obserue, that sometimes spirituall men may make carnall prayers,
as it assureth us shall be performed. But by the Way let us observe, that sometime spiritual men may make carnal Prayers,
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as Iob, and Eliiah, and Ionah did, when they desired that God would take away their liues;
as Job, and Elisha, and Jonah did, when they desired that God would take away their lives;
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which proceeded from the pride of the flesh, and from the rebelliousnesse of their wils, in that they could not content themselues to liue in that estate, wherunto the Lord had brought them.
which proceeded from the pride of the Flesh, and from the rebelliousness of their wills, in that they could not content themselves to live in that estate, whereunto the Lord had brought them.
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Such fleshly petitions may we sometimes put vp before the Lord;
Such fleshly petitions may we sometime put up before the Lord;
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but we shall haue checks and rebukes in our hearts for the same, and no assurance that they shall be granted:
but we shall have Checks and rebukes in our hearts for the same, and no assurance that they shall be granted:
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but when our suits are spirituall, the holy Ghost which moueth vs to aske, will also perswade vs that God is able and willing to heare vs,
but when our suits Are spiritual, the holy Ghost which moves us to ask, will also persuade us that God is able and willing to hear us,
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and to relieue vs, and that therefore we shall obtaine a blessing sooner or later.
and to relieve us, and that Therefore we shall obtain a blessing sooner or later.
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Let vs therefore labour to aske in faith, (as the Apostle Iames exhorteth) and not wauer: for he that wauereth, and maketh question whether God will heare him or not, is like a waue of the sea tost with the winde, and caried away;
Let us Therefore labour to ask in faith, (as the Apostle James exhorteth) and not waver: for he that wavereth, and makes question whither God will hear him or not, is like a wave of the sea tossed with the wind, and carried away;
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being neuer at quiet in himselfe, but sometimes imagining that the Lord will helpe him, he runneth vnto him;
being never At quiet in himself, but sometime imagining that the Lord will help him, he Runneth unto him;
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and then hauing a conceipt that such and such men will doe somewhat for him, he leaueth prayer, and betaketh himselfe vnto them:
and then having a conceit that such and such men will do somewhat for him, he Leaveth prayer, and betaketh himself unto them:
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but finding no reliefe there, he will to prayer againe;
but finding no relief there, he will to prayer again;
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and yet hauing not a present answer, nor faith to waite vpon the Lord, he fals to shift for himselfe by vsing of ill meanes ▪ and so is altogether vnstable and vnsetled,
and yet having not a present answer, nor faith to wait upon the Lord, he falls to shift for himself by using of ill means ▪ and so is altogether unstable and unsettled,
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euen as the waues of the sea that are neuer at rest; euery vaine cogitation, & euery slight temptation tossing and turmoyling, and disquieting his heart.
even as the waves of the sea that Are never At rest; every vain cogitation, & every slight temptation tossing and turmoiling, and disquieting his heart.
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Thus it ought not to be, neither will it be thus with those that aske in faith;
Thus it ought not to be, neither will it be thus with those that ask in faith;
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for they know that they shall obtaine, & that it shall be vnto thē according to their faith:
for they know that they shall obtain, & that it shall be unto them according to their faith:
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that either they shal haue the particular thing that they aske, or a better in steed thereof:
that either they shall have the particular thing that they ask, or a better in steed thereof:
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and therefore they pray still, and waite Gods leasure:
and Therefore they pray still, and wait God's leisure:
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and herein they much honour the Lord, in that they cast themselues vpon the truth of his promise,
and herein they much honour the Lord, in that they cast themselves upon the truth of his promise,
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and do not trouble their hearts with vnnecessary feares and cares about the successe, which is Gods worke, and not theirs.
and do not trouble their hearts with unnecessary fears and Cares about the success, which is God's work, and not theirs.
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Men will be glad to be rid of importunate suiters, that they should not bee still hanging vpon them, especially if their suite bee weighty,
Men will be glad to be rid of importunate Suitors, that they should not be still hanging upon them, especially if their suit be weighty,
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and the things that they craue of some importance: but the Lord would in no case haue men to let their suits fall;
and the things that they crave of Some importance: but the Lord would in no case have men to let their suits fallen;
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nay he takes delight in such as will not haue a repulse, but still depend vpon him, and daily renew their petitions:
nay he Takes delight in such as will not have a repulse, but still depend upon him, and daily renew their petitions:
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for they shew euidently that they haue a liuely and strong faith: they would not presume to aske vnlesse they had a warrant;
for they show evidently that they have a lively and strong faith: they would not presume to ask unless they had a warrant;
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and hauing a warrant, they dare not make question of obtaining; for that were to make doubt of Gods truth and fidelity.
and having a warrant, they Dare not make question of obtaining; for that were to make doubt of God's truth and Fidis.
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Thus we see what it is to pray in the holy Ghost, viz. to haue a good ground for that which we aske:
Thus we see what it is to pray in the holy Ghost, viz. to have a good ground for that which we ask:
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a good end, and a good affection in asking, and faith to beleeue that we shall obtaine whatsoeuer we aske in such a maner.
a good end, and a good affection in asking, and faith to believe that we shall obtain whatsoever we ask in such a manner.
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A third vse of this poynt is for a singular consolation to such as can pray in that sort:
A third use of this point is for a singular consolation to such as can pray in that sort:
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howsoeuer the Diuell would perswade them that they haue not the sanctifying Spirit of God in them,
howsoever the devil would persuade them that they have not the sanctifying Spirit of God in them,
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but onely such flashings as hypocrites sometimes haue;
but only such flashings as Hypocrites sometime have;
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yet hereby they may be assured that the holy Ghost dwelleth in them indeed, because they constantly powre out strong cryes,
yet hereby they may be assured that the holy Ghost dwells in them indeed, Because they constantly pour out strong cries,
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and faithfull supplications before the Lord, which no hypocrite can doe:
and faithful supplications before the Lord, which no hypocrite can do:
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for (as Iob speaketh) He cannot set his delight on the almighty, nor call vpon God at all times.
for (as Job speaks) He cannot Set his delight on the almighty, nor call upon God At all times.
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For that is a speciall gift of God, and peculiar vnto the Saints;
For that is a special gift of God, and peculiar unto the Saints;
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and as any one maketh more such holy prayers, so may he be confidently perswaded, that he hath the Spirit of grace in a greater measure.
and as any one makes more such holy Prayers, so may he be confidently persuaded, that he hath the Spirit of grace in a greater measure.
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[ And they shall looke vpon me, whom they haue pierced ] that is, vpon Christ,
[ And they shall look upon me, whom they have pierced ] that is, upon christ,
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and that by the eye of faith, setting their heart and hope on him, and through him expect to be heard and relieued:
and that by the eye of faith, setting their heart and hope on him, and through him expect to be herd and relieved:
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whence obserue this doctrine, that the Spirit of prayer doth alwaies leade men vnto Christ Iesus.
whence observe this Doctrine, that the Spirit of prayer does always lead men unto christ Iesus.
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It causeth them wholly to go out of themselues, and to offer vp their supplications in,
It Causes them wholly to go out of themselves, and to offer up their supplications in,
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and through their Sauiour and redeemer. This was figured in the sacrifices that were offered vnder the Leuiticall law;
and through their Saviour and redeemer. This was figured in the Sacrifices that were offered under the Levitical law;
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at which time if any one were polluted by any occasion, or otherwise clogged with sinnes that hee had committed, he was to bring his offering vnto the Priest,
At which time if any one were polluted by any occasion, or otherwise clogged with Sins that he had committed, he was to bring his offering unto the Priest,
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and was to be sprinckled with the bloud thereof;
and was to be sprinkled with the blood thereof;
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which did signifie the bloud of Christ, by which all Gods elect were to be cleansed,
which did signify the blood of christ, by which all God's elect were to be cleansed,
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and a reconciliation betwixt God and them was to be procured.
and a reconciliation betwixt God and them was to be procured.
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For this cause Daniel though hee were a man much beloued of God, and endued with the Spirit of prayer in an wonderfull measure,
For this cause daniel though he were a man much Beloved of God, and endued with the Spirit of prayer in an wonderful measure,
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yet he desireth the Lord to heare him, not for his sake, or for his peoples sake,
yet he Desires the Lord to hear him, not for his sake, or for his peoples sake,
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but for the Lord Christ Iesus his sake.
but for the Lord christ Iesus his sake.
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Therefore doth our Sauiour tell his disciples that whatsoeuer they should aske the Father [ in his name ] hee would giue it vnto them.
Therefore does our Saviour tell his Disciples that whatsoever they should ask the Father [ in his name ] he would give it unto them.
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Now the reason why the Spirit of grace doth alwaies direct vs vnto Christ in our prayers, is,
Now the reason why the Spirit of grace does always Direct us unto christ in our Prayers, is,
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because it maketh vs see our owne vilenesse and wretchednesse, and so consequently that we stand in need of the mediation of Christ Iesus.
Because it makes us see our own vileness and wretchedness, and so consequently that we stand in need of the mediation of christ Iesus.
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Therefore in the couenant of grace, after Gods people haue receiued the holy Ghost, it is said:
Therefore in the Covenant of grace, After God's people have received the holy Ghost, it is said:
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Then shall ye remember your owne wicked waies, and your deeds that were not good: Then shall you Remember your own wicked ways, and your Deeds that were not good:
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and shall iudge your selues worthy to haue bene destroyed for your iniquities, and for your abhominations. and shall judge your selves worthy to have be destroyed for your iniquities, and for your abominations.
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This is the first worke of the Spirit, euen to set them downe, that they should haue nothing to say for thēselues,
This is the First work of the Spirit, even to Set them down, that they should have nothing to say for themselves,
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but plainly acknowledge that shame and confusion, that destruction and eternall condemnation is due vnto them,
but plainly acknowledge that shame and confusion, that destruction and Eternal condemnation is due unto them,
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if the Lord should enter into iudgement with them.
if the Lord should enter into judgement with them.
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Now when they are thus abased and humbled in themselues, then will they seeke to haue a part in Christ his merites;
Now when they Are thus abased and humbled in themselves, then will they seek to have a part in christ his merits;
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that so both they, and their seruices may be accepted of the Lord through his righteousnesse,
that so both they, and their services may be accepted of the Lord through his righteousness,
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and through his intercession, which he doth continually make for them: which serueth,
and through his Intercession, which he does continually make for them: which serveth,
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First for the confutation of the Papists, and to shew that they are not led by the Spirit,
First for the confutation of the Papists, and to show that they Are not led by the Spirit,
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because in their prayers they rest not vpon the mediation, and intercession of Iesus Christ,
Because in their Prayers they rest not upon the mediation, and Intercession of Iesus christ,
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but ioyne thereunto their owne merits, and the merits of the Saints, thinking by that meanes to preuaile in their suites,
but join thereunto their own merits, and the merits of the Saints, thinking by that means to prevail in their suits,
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and to obtaine their hearts desire.
and to obtain their hearts desire.
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Secondly, it maketh also for the confutation of a number of ignorant men and women among vs, that wil bragge of their daily stint of prayers which they runne ouer,
Secondly, it makes also for the confutation of a number of ignorant men and women among us, that will brag of their daily stint of Prayers which they run over,
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and how they make no doubt but the Lord will accept of their requests, & will grant the same:
and how they make no doubt but the Lord will accept of their requests, & will grant the same:
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and why? because they liue honestly among their neighbours, & do no body any harme;
and why? Because they live honestly among their neighbours, & do no body any harm;
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and they hope withall that their good words & prayers do deserue somewhat at Gods hands.
and they hope withal that their good words & Prayers do deserve somewhat At God's hands.
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Alas poore simple people, they little consider what it is to make a good praier:
Alas poor simple people, they little Consider what it is to make a good prayer:
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for if they did, they would go quite out of themselues vnto Christ Iesus, and labour for acceptance onely for his sake.
for if they did, they would go quite out of themselves unto christ Iesus, and labour for acceptance only for his sake.
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And as for these prayers which they so much stand vpon, if euer it please the Lord to open their eyes,
And as for these Prayers which they so much stand upon, if ever it please the Lord to open their eyes,
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and to waken their drowsie consciences, they will be so farre from thinking that they merite any thing thereby,
and to waken their drowsy Consciences, they will be so Far from thinking that they merit any thing thereby,
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as that they will see great cause to be humbled therefore;
as that they will see great cause to be humbled Therefore;
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for that they haue dealt so hypocritically and carnally, drawing neere vnto God with their lips,
for that they have dealt so hypocritically and carnally, drawing near unto God with their lips,
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when their hearts haue bene remoued farre from him.
when their hearts have be removed Far from him.
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Thirdly, here is another vse of consolation, and of instruction both, that if we will haue this testimony vnto our soules that we pray in the Spirit,
Thirdly, Here is Another use of consolation, and of instruction both, that if we will have this testimony unto our Souls that we pray in the Spirit,
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then when we haue the most feeling affections, and purest desires, let vs offer them vp in Christ Iesus;
then when we have the most feeling affections, and Purest Desires, let us offer them up in christ Iesus;
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let vs not play the Priests our selues, as king Vzziah did, lest wee be smitten with a worse leprocie in our soules,
let us not play the Priests our selves, as King Uzziah did, lest we be smitten with a Worse leprocie in our Souls,
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than he was in his bodie; but let vs make Christ our high Priest, to present our offerings before the Lord.
than he was in his body; but let us make christ our high Priest, to present our offerings before the Lord.
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So also when our prayers and thanksgiuings are most imperfect and weake, let vs present them through him, that so they may finde acceptance with God, being perfumed by the righteousnesse of his deare sonne.
So also when our Prayers and thanksgivings Are most imperfect and weak, let us present them through him, that so they may find acceptance with God, being perfumed by the righteousness of his deer son.
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Oh, but I cannot striue nor wrestle with God in prayer, as others do, and as I my selfe haue sometimes done.
O, but I cannot strive nor wrestle with God in prayer, as Others do, and as I my self have sometime done.
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What of that? did not Christ Iesus offer vp strong cryes vnto his Father? And for whom shall those be effectuall,
What of that? did not christ Iesus offer up strong cries unto his Father? And for whom shall those be effectual,
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but for such poore Christians as cannot so feruently call vpon God for themselues?
but for such poor Christians as cannot so fervently call upon God for themselves?
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It is said Hebrewes 12. That the bloud of Christ speaketh better things then the bloud of Abel.
It is said Hebrews 12. That the blood of christ speaks better things then the blood of Abel.
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Now we can easily beleeue that Caine was in a dangerous case, when the bloud of Abel did call for vengeance against him:
Now we can Easily believe that Cain was in a dangerous case, when the blood of Abel did call for vengeance against him:
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and why should we not as throughly beleeue that they are in an happy case who haue the bloud of the son of God to cal for redemption,
and why should we not as thoroughly believe that they Are in an happy case who have the blood of the son of God to call for redemption,
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and saluation, & acceptation of all holy seruices in their behalfe, as all true hearted Christians haue? The want of this perswasion is the cause why we omit many excellent praiers & thanksgiuings, which would be very pleasing vnto the Lord, being offered vp as sweet incense by our high Priest Christ Iesus:
and salvation, & acceptation of all holy services in their behalf, as all true hearted Christians have? The want of this persuasion is the cause why we omit many excellent Prayers & thanksgivings, which would be very pleasing unto the Lord, being offered up as sweet incense by our high Priest christ Iesus:
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and therefore let vs labour for an encrease of faith in this poynt, that so God may not be depriued of seruice,
and Therefore let us labour for an increase of faith in this point, that so God may not be deprived of service,
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nor our selues of those comforts and blessings which are promised to all that call vpon him in truth.
nor our selves of those comforts and blessings which Are promised to all that call upon him in truth.
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[ And they shall looke vpon me whom they haue pierced, and they shall lament for him, &c. ] In that this great lamentation is set downe as an effect of their beholding of Christ whom by their sinnes they had crucified, this doctrine may hence be gathered.
[ And they shall look upon me whom they have pierced, and they shall lament for him, etc. ] In that this great lamentation is Set down as an Effect of their beholding of christ whom by their Sins they had Crucified, this Doctrine may hence be gathered.
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The due consideration of the death of Christ, is a most forcible means to breake the hearts of Christians with godly sorrow.
The due consideration of the death of christ, is a most forcible means to break the hearts of Christians with godly sorrow.
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There is no such motiue to make men weepe bitterly for their offences, as to weigh with themselues in a serious manner, that they by their sinnes haue slaine the Lord of life;
There is no such motive to make men weep bitterly for their offences, as to weigh with themselves in a serious manner, that they by their Sins have slain the Lord of life;
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that his bitterest aduersaries were not the causes of that his shamefull and painfull death which he endured vpon the tree,
that his Bitterest Adversaries were not the Causes of that his shameful and painful death which he endured upon the tree,
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but that they themselues brought him thither, and were the procurers of that his bitter passion.
but that they themselves brought him thither, and were the Procurers of that his bitter passion.
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Christ layd downe his life, but for whom? euen for his sheepe. He was cursed, that they might be blessed: christ laid down his life, but for whom? even for his sheep. He was cursed, that they might be blessed:
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he was wounded, that they might be healed: he suffered disgrace, that they might be brought to glory;
he was wounded, that they might be healed: he suffered disgrace, that they might be brought to glory;
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and endured in a sort the torments of hell, that they might partake of the ioyes of heauen:
and endured in a sort the torments of hell, that they might partake of the Joys of heaven:
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the sound meditation thereof, cannot but wound the hearts of such as haue any sparke of grace in them.
the found meditation thereof, cannot but wound the hearts of such as have any spark of grace in them.
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When it was told Dauid that Abner was slaine by Ioab, though he had formerly bene a rebell,
When it was told David that Abner was slain by Ioab, though he had formerly be a rebel,
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and was now newly reconciled vnto him, yet he mourned for him till the euening, because hee was a worthy man;
and was now newly reconciled unto him, yet he mourned for him till the evening, Because he was a worthy man;
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albeit he himselfe was altogether guiltlesse of his death.
albeit he himself was altogether guiltless of his death.
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Oh then how much more should the Saints of God lament ouer Christ Iesus, who was not a worthy man,
O then how much more should the Saints of God lament over christ Iesus, who was not a worthy man,
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but infinitely more worthy then all both men and Angels? and not murdered by the treachery of another,
but infinitely more worthy then all both men and Angels? and not murdered by the treachery of Another,
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but killed by the sinnes of their soules, the sins of their lips, and the sinnes of their hands? and if he had not bene so killed, they had bene euerlastingly damned.
but killed by the Sins of their Souls, the Sins of their lips, and the Sins of their hands? and if he had not be so killed, they had be everlastingly damned.
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Put case that a man had one onely sonne, which was to be the heire of the family,
Put case that a man had one only son, which was to be the heir of the family,
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and he of a sudden should find him starke dead, would it not inwardly touch him,
and he of a sudden should find him stark dead, would it not inwardly touch him,
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and strike cold vnto his heart? especially if he himselfe had vnwittingly bene the cause thereof? yes certainly, it would go through his heart euen like a sword:
and strike cold unto his heart? especially if he himself had unwittingly be the cause thereof? yes Certainly, it would go through his heart even like a sword:
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and such will bee the griefe of those who through their transgressions haue slaine their blessed Sauiour,
and such will be the grief of those who through their transgressions have slain their blessed Saviour,
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as this very text witnesseth, when they by the eye of faith do see him heauy vnto the death, crying vnto his Father in the bitternesse of his griefe;
as this very text Witnesseth, when they by the eye of faith do see him heavy unto the death, crying unto his Father in the bitterness of his grief;
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being full of torment in his body, and fuller of anguish in his soule, & that for their sakes,
being full of torment in his body, and fuller of anguish in his soul, & that for their sakes,
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euen for their sins, they cannot but bee excedingly moued hereat. And a little to presse the other comparison vsed in this text;
even for their Sins, they cannot but be exceedingly moved hereat. And a little to press the other comparison used in this text;
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if the people of God did so bewaile the death of their worthy king Iosiah, who yet died vnwillingly,
if the people of God did so bewail the death of their worthy King Josiah, who yet died unwillingly,
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& not without any intent to benefite them thereby:
& not without any intent to benefit them thereby:
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how much more bitterly should we lament the death of our blessed redeemer, who was a farre greater and excellenter king then Iosiah was,
how much more bitterly should we lament the death of our blessed redeemer, who was a Far greater and Excellenter King then Josiah was,
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and yet willingly and freely laid downe his life for our sakes, that hee might free vs from eternall death,
and yet willingly and freely laid down his life for our sakes, that he might free us from Eternal death,
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and destruction both of our bodies and soules? Questionlesse if we haue any spirituall life and sense in vs, this will make vs loath our sinnes, that brought our deare Sauiour so much woe and misery;
and destruction both of our bodies and Souls? Questionless if we have any spiritual life and sense in us, this will make us loath our Sins, that brought our deer Saviour so much woe and misery;
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and cause vs heartily to mourne for the same, euen as a man would doe at the sight of a knife,
and cause us heartily to mourn for the same, even as a man would do At the sighed of a knife,
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or sword, or some such like instrument, whereby at vnawares he hath slaine his child, or wife, or any that was neare and deare vnto him.
or sword, or Some such like Instrument, whereby At unawares he hath slain his child, or wife, or any that was near and deer unto him.
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Especially if we consider, that God out of his meere loue gaue his onely Sonne vnto vs,
Especially if we Consider, that God out of his mere love gave his only Son unto us,
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when we deserued nothing at his hands, but his heauy curse and vengeance to be executed vpon vs:
when we deserved nothing At his hands, but his heavy curse and vengeance to be executed upon us:
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and that the Sonne of God was content from the aboundance of his loue, to be so abased and vilified,
and that the Son of God was content from the abundance of his love, to be so abased and vilified,
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so afflicted, and tormented, for our offences;
so afflicted, and tormented, for our offences;
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this must needs worke vpon our soules, if we haue but the least drop of goodnesse in vs.
this must needs work upon our Souls, if we have but the least drop of Goodness in us
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But here some man may obiect and say, Indeed if all this had bene done for me alone, you say wel:
But Here Some man may Object and say, Indeed if all this had be done for me alone, you say well:
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if my heart were not altogether flinty, and vtterly hardened, I could not but relent at the consideration hereof:
if my heart were not altogether flinty, and utterly hardened, I could not but relent At the consideration hereof:
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but al Gods elect were the cause hereof, as well as I.
but all God's elect were the cause hereof, as well as I.
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This doth nothing diminish the loue of God and of Christ toward you, and therefore it should no whit lessen your good affection towards him:
This does nothing diminish the love of God and of christ towards you, and Therefore it should no whit lessen your good affection towards him:
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for your Sauiour suffered as much for your iniquities, as if he had suffered for no mans else;
for your Saviour suffered as much for your iniquities, as if he had suffered for no men Else;
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for your sinnes alone required an infinite satisfaction.
for your Sins alone required an infinite satisfaction.
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Againe, it may be asked how the consideration of Christ his death can make vs mourne,
Again, it may be asked how the consideration of christ his death can make us mourn,
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sith it is the happiest thing that euer fell out since the foundations of the world were laid;
sith it is the Happiest thing that ever fell out since the foundations of the world were laid;
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and therefore may seeme to bring with it greater matter of ioy then of sorrow.
and Therefore may seem to bring with it greater matter of joy then of sorrow.
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The answere hereunto is easie, because ioy and sorrow may very well stand together, as may plainly appeare in this similitude:
The answer hereunto is easy, Because joy and sorrow may very well stand together, as may plainly appear in this similitude:
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If any of vs had committed some notable offence, and were therevpon apprehended and condemned,
If any of us had committed Some notable offence, and were thereupon apprehended and condemned,
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and now going to the place of execution, there to endure whatsoeuer torture the wit or malice of men could inflict vpon vs;
and now going to the place of execution, there to endure whatsoever torture the wit or malice of men could inflict upon us;
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and at this instant some deare friend of ours, in singular compassion toward vs, should intreate that the execution might be stayed;
and At this instant Some deer friend of ours, in singular compassion towards us, should entreat that the execution might be stayed;
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that we might be set at liberty, and he come in our steed to suffer whatsoeuer our ill deeds haue deserued;
that we might be Set At liberty, and he come in our steed to suffer whatsoever our ill Deeds have deserved;
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we could not but be glad, that we speede so well, in being freed from so much miserie:
we could not but be glad, that we speed so well, in being freed from so much misery:
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and yet withall if we had but naturall kindnesse and common humanity in vs, it could not but grieue our soules that so good a friend of ours should be put to such exquisite torments for our sakes.
and yet withal if we had but natural kindness and Common humanity in us, it could not but grieve our Souls that so good a friend of ours should be put to such exquisite torments for our sakes.
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Or if a suerty should be content to sell his lands and goods for the discharge of our debts, we had iust cause to reioyce thereat;
Or if a surety should be content to fell his Lands and goods for the discharge of our debts, we had just cause to rejoice thereat;
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and yet reason requires that we should be touched with inward griefe, for that we had bene such bankroutes,
and yet reason requires that we should be touched with inward grief, for that we had be such bankroutes,
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and prouided so ill for the estate of our suerty. Euen so the case standeth betwixt Christ and vs:
and provided so ill for the estate of our surety. Eve so the case Stands betwixt christ and us:
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he did vndergo those punishments, which were to be inflicted vpon vs, and discharged those debts, which otherwise should haue bene charged vpon vs:
he did undergo those punishments, which were to be inflicted upon us, and discharged those debts, which otherwise should have be charged upon us:
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in regard of our freedome, we ought to take comfort;
in regard of our freedom, we ought to take Comfort;
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and in regard of that which our Sauiour did and suffered for vs, wee must bee humbled and grieued.
and in regard of that which our Saviour did and suffered for us, we must be humbled and grieved.
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Which serueth for the great terrour of sundry gracelesse persons, who being rebuked for their sinnes, will confesse that indeede they haue their faultes and infirmities;
Which serveth for the great terror of sundry graceless Persons, who being rebuked for their Sins, will confess that indeed they have their Faults and infirmities;
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but did not the Sonne of God die (say they) to redeeme vs from the same? He did so indeed, if you belong vnto him;
but did not the Son of God die (say they) to Redeem us from the same? He did so indeed, if you belong unto him;
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and will you crucifie him againe by your wretched and sinfull behauiour? Did Christ weepe and cry,
and will you crucify him again by your wretched and sinful behaviour? Did christ weep and cry,
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and sweate droppes of bloud for sinne:
and sweat drops of blood for sin:
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and will you make no better vse thereof, then to turne the grace of God into wantonnesse,
and will you make no better use thereof, then to turn the grace of God into wantonness,
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and to take your swinge in sinning, because Christ hath made himselfe an offering for the same? You proclaime vnto all the world, that you are not ledde by the Spirit of grace,
and to take your swinge in sinning, Because christ hath made himself an offering for the same? You proclaim unto all the world, that you Are not led by the Spirit of grace,
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and that you haue not a liuely faith in the merites of the Sonne of God;
and that you have not a lively faith in the merits of the Son of God;
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for if you were a true beleeuer, you would be so farre from continuing in sinne,
for if you were a true believer, you would be so Far from Continuing in sin,
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because Christ hath redeemed you by his bloud, that you would therefore abhorre it and eschue it,
Because christ hath redeemed you by his blood, that you would Therefore abhor it and eschew it,
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because it cost him so deere.
Because it cost him so deer.
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Euen as one that hath any sparkle of ciuilitie in him, if his friend haue endured great tortures to free him from the imputation of treason,
Eve as one that hath any sparkle of civility in him, if his friend have endured great tortures to free him from the imputation of treason,
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or haue bene at great charges to deliuer him being cast in prison for debt, will walke more circumspectly and aduisedly all the daies of his life;
or have be At great charges to deliver him being cast in prison for debt, will walk more circumspectly and advisedly all the days of his life;
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and will be so farre from aduenturing vpon those bad courses againe, that he wil be so much more careful to auoide thē, by how much more paines and cost his friends haue bene at for his redeeming.
and will be so Far from adventuring upon those bad courses again, that he will be so much more careful to avoid them, by how much more pains and cost his Friends have be At for his redeeming.
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Secondly, let this teach vs to exercise our thoughts often and earnestly in considering what euils we haue committed against our blessed Sauiour,
Secondly, let this teach us to exercise our thoughts often and earnestly in considering what evils we have committed against our blessed Saviour,
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and what he hath done for vs notwithstanding:
and what he hath done for us notwithstanding:
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let vs looke vpon him by the eye of faith, and see him crucified and hanging vpon the crosse for our iniquities.
let us look upon him by the eye of faith, and see him Crucified and hanging upon the cross for our iniquities.
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And this we may better behold in the preaching of the Gospel, and in the administration of the Sacraments,
And this we may better behold in the preaching of the Gospel, and in the administration of the Sacraments,
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then if we had bene standing by when he was put to death betweene the two theeues:
then if we had be standing by when he was put to death between the two thieves:
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for that would haue daunted and amazed vs, as it did the disciples that were Christ his followers:
for that would have daunted and amazed us, as it did the Disciples that were christ his followers:
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whereas in these ordinances of God, viz. the word and the Sacrament, his sufferings are liuely expressed and represented vnto vs,
whereas in these ordinances of God, viz. the word and the Sacrament, his sufferings Are lively expressed and represented unto us,
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so that wee may more clearely and fully see the loue of the Father, and of the Sonne through the working of the holy Ghost in our hearts,
so that we may more clearly and Fully see the love of the Father, and of the Son through the working of the holy Ghost in our hearts,
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than they could that were eye-witnesses of his bitter passion.
than they could that were Eyewitnesses of his bitter passion.
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[ And they shall lament for him, as one mourneth for his onely sonne, &c. ] In these words,
[ And they shall lament for him, as one Mourneth for his only son, etc. ] In these words,
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as also in those that follow, is declared the measure of their sorrow, viz. that it was exceeding great,
as also in those that follow, is declared the measure of their sorrow, viz. that it was exceeding great,
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as the two comparisons here vsed doe euidently expresse: whence obserue this doctrine, that
as the two comparisons Here used do evidently express: whence observe this Doctrine, that
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It is not sufficient to mourne for sin, but we must make our sins to be our greatest sorrow.
It is not sufficient to mourn for since, but we must make our Sins to be our greatest sorrow.
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Nothing must so pierce the hearts of Christians, as that by their iniquities they haue slaine their Lord and Sauiour.
Nothing must so pierce the hearts of Christians, as that by their iniquities they have slain their Lord and Saviour.
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This through and sound lamentation is required, Ioel 2. 13. and was found in Dauid. Psalme 51. and in the people of God, of whom mention is made. 1. Sam. 7. 6. who are said in the day of their fast to draw water, viz. out of their hearts, and to powre it out before the Lord:
This through and found lamentation is required, Joel 2. 13. and was found in David. Psalm 51. and in the people of God, of whom mention is made. 1. Sam. 7. 6. who Are said in the day of their fast to draw water, viz. out of their hearts, and to pour it out before the Lord:
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whereby is meant that they wept very bitterly and aboundantly for their offences against the Lord.
whereby is meant that they wept very bitterly and abundantly for their offences against the Lord.
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And the reason why we must thus lament, is First, because sinne is the matter of all our woe and smart:
And the reason why we must thus lament, is First, Because sin is the matter of all our woe and smart:
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it is that which doth vs most hurt, and that which keepeth from vs all manner of good:
it is that which does us most hurt, and that which Keepeth from us all manner of good:
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and haue we not iust cause then to grieue that we should lodge such a guest in our soules? especially if we consider how beneficiall this holy griefe will be vnto vs? for and have we not just cause then to grieve that we should lodge such a guest in our Souls? especially if we Consider how beneficial this holy grief will be unto us? for
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First, it will be a means to make vp pure in Gods account, and so to free vs from the guilt thereof, 2. Cor. 11. and also to purge our hearts and hands from the corruption thereof,
First, it will be a means to make up pure in God's account, and so to free us from the guilt thereof, 2. Cor. 11. and also to purge our hearts and hands from the corruption thereof,
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so that we shall not bee in bondage therunto any longer.
so that we shall not be in bondage thereunto any longer.
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Iam. 4. 8. And hence it will come to passe, that either crosses shall not at all light vpon vs,Iam. 4. 8. And hence it will come to pass, that either Crosses shall not At all Light upon us,
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or at least they shall not bee burdensome vnto vs. If we keepe an Assises at home in our owne soules,
or At least they shall not be burdensome unto us If we keep an Assizes At home in our own Souls,
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and finde our selues guilty, and condemne our selues, then shall not we be iudged of the Lord ▪ but because we deale very partially in our owne matters,
and find our selves guilty, and condemn our selves, then shall not we be judged of the Lord ▪ but Because we deal very partially in our own matters,
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therefore is the Lord driuen to helpe vs, by laying his, correcting hand some way or other vpon vs:
Therefore is the Lord driven to help us, by laying his, correcting hand Some Way or other upon us:
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or if crosses do not fall vpon vs in that regard, but our hearts tell vs that we deale faithfully in this behalfe,
or if Crosses do not fallen upon us in that regard, but our hearts tell us that we deal faithfully in this behalf,
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then will our troubles be more easily borne: for when sinne lyes heauy, afflictions lye light.
then will our Troubles be more Easily born: for when sin lies heavy, afflictions lie Light.
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And therefore when men are so vexed and disquieted at iniuries and indignities, or any outward distresses, that they cannot eate,
And Therefore when men Are so vexed and disquieted At injuries and indignities, or any outward Distresses, that they cannot eat,
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nor drinke, nor sleepe, it is sure that they haue little godly sorrow, and store of worldly sorrow:
nor drink, nor sleep, it is sure that they have little godly sorrow, and store of worldly sorrow:
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for if that holy griefe did possesse their hearts, it would eate vp and consume carnall vexation,
for if that holy grief did possess their hearts, it would eat up and consume carnal vexation,
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euen as Moses serpent did the serpents of the Aegyptian sorcerers. And this euery godly man shall finde in his owne experience, that looke what day,
even as Moses serpent did the Serpents of the Egyptian sorcerers. And this every godly man shall find in his own experience, that look what day,
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or howre soeuer he hath wept most bitterly for his offences against God, then he esteemeth crosses to be most light and easie,
or hour soever he hath wept most bitterly for his offences against God, then he esteems Crosses to be most Light and easy,
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and findes matter of thankfulnesse in whatsoeuer grieuances befall him, as knowing it to be Gods goodnesse that it is not worse with him.
and finds matter of thankfulness in whatsoever grievances befall him, as knowing it to be God's Goodness that it is not Worse with him.
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Here then are those to be reproued that will tell vs a long tale of their repentance,
Here then Are those to be reproved that will tell us a long tale of their Repentance,
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and of their sorrow for sinne;
and of their sorrow for sin;
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but what kinde of sorrow hath it bene? a shallow, and hollow, and sleight sorrow, that neuer made them to shed one teare in secret,
but what kind of sorrow hath it be? a shallow, and hollow, and sleight sorrow, that never made them to shed one tear in secret,
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nor to make one feruent prayer from a broken heart for the pardoning of their iniquities.
nor to make one fervent prayer from a broken heart for the pardoning of their iniquities.
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Let them heare that one of their kine is dead, or one of their horses stolne,
Let them hear that one of their kine is dead, or one of their Horses stolen,
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or their barne on fire, or the like, and they will mourne in good earnest at such a casualty,
or their bairn on fire, or the like, and they will mourn in good earnest At such a casualty,
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and bee more moued to heare that their goods are in danger to bee burnt, then that their soules are likely to burne in hell.
and be more moved to hear that their goods Are in danger to be burned, then that their Souls Are likely to burn in hell.
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This is a plaine argument that what shewes soeuer they make, yet they haue not truly repented for their euill workes:
This is a plain argument that what shows soever they make, yet they have not truly repented for their evil works:
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for if the holy Ghost had giuen them an inward touch for their sinnes, they would grieue most for that which hurts them most;
for if the holy Ghost had given them an inward touch for their Sins, they would grieve most for that which hurts them most;
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and not for those things, the hauing whereof cannot much benefite them, nor the losse thereof proue very inconuenient vnto them.
and not for those things, the having whereof cannot much benefit them, nor the loss thereof prove very inconvenient unto them.
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Yet so beastly are many, that if they be vrged to sounder repentance, and greater reformation, they presently aske, What would you haue vs to doe more than wee doe already? wee loue God aboue all,
Yet so beastly Are many, that if they be urged to sounder Repentance, and greater Reformation, they presently ask, What would you have us to do more than we do already? we love God above all,
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and our neighbours as our selues, and repent continually for our faults:
and our neighbours as our selves, and Repent continually for our Faults:
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What? would you haue vs so melancholy and pensiue as some are that vse to runne to Sermons? nay, we will be aduised of that;
What? would you have us so melancholy and pensive as Some Are that use to run to Sermons? nay, we will be advised of that;
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for they are so grieued for their sinnes, that they are almost driuen vnto desperation Miserable men, little doe they know what sound repentance meanes:
for they Are so grieved for their Sins, that they Are almost driven unto desperation Miserable men, little do they know what found Repentance means:
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for that is the thing which Gods Ministers must aime at, euen to make men despaire in themselues, that so they might rest wholly vpon Christ Iesus.
for that is the thing which God's Ministers must aim At, even to make men despair in themselves, that so they might rest wholly upon christ Iesus.
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And happy is that Sermon, and happy that day which maketh men so to weepe ouer Christ Iesus,
And happy is that Sermon, and happy that day which makes men so to weep over christ Iesus,
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as that they vtterly fall out with themselues, and with their naughty and prophane courses:
as that they utterly fallen out with themselves, and with their naughty and profane courses:
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for this will best proue vnto their soules, that they haue receiued the Spirit of grace,
for this will best prove unto their Souls, that they have received the Spirit of grace,
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and haue attained vnto true repentance.
and have attained unto true Repentance.
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Secondly, this maketh for the sharpe rebuke of those, who when the Lord doth knocke at the doore of their hearts,
Secondly, this makes for the sharp rebuke of those, who when the Lord does knock At the door of their hearts,
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and make knowne vnto them, that they are liable to Gods wrath in regard of their vile and sinfull course of life, they seeke by all meanes to quench these good motions,
and make known unto them, that they Are liable to God's wrath in regard of their vile and sinful course of life, they seek by all means to quench these good motions,
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and to driue away the feare of hell from their hearts. Oh little do such know what they do:
and to driven away the Fear of hell from their hearts. O little do such know what they do:
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for now they grieue the Spirit of grace, which doth moue them to turne vnto the Lord,
for now they grieve the Spirit of grace, which does move them to turn unto the Lord,
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and do refuse to accept of his gracious offer of mercy and fauour;
and do refuse to accept of his gracious offer of mercy and favour;
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and therefore it may be the Lord in his iustice wil deny them the like for euer also,
and Therefore it may be the Lord in his Justice will deny them the like for ever also,
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and suffer them to perish in their iniquities, without any sense or feeling thereof at all.
and suffer them to perish in their iniquities, without any sense or feeling thereof At all.
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Thirdly, here is an instruction for vs, that we should striue for this holy sorrow, which will melt our heartes and refine our soules:
Thirdly, Here is an instruction for us, that we should strive for this holy sorrow, which will melt our hearts and refine our Souls:
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neither let vs content our selues, with euery slender measure thereof, but 〈 … 〉our to bewaile our sinnes with a 〈 ◊ 〉 lamentation.
neither let us content our selves, with every slender measure thereof, but 〈 … 〉our to bewail our Sins with a 〈 ◊ 〉 lamentation.
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Such as is mentioned in this text, viz. that we mourne as one would doe for the death of his first borne,
Such as is mentioned in this text, viz. that we mourn as one would do for the death of his First born,
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and as the Iewes did for Iosiah, when he was slaine in the valley of Megiddo.
and as the Iewes did for Josiah, when he was slain in the valley of Megiddo.
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But (will some say) if this be required of all true Christians, who can say that he is such an one? for few or none haue attained to such deepe and piercing griefe.
But (will Some say) if this be required of all true Christians, who can say that he is such an one? for few or none have attained to such deep and piercing grief.
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Indeed it is true for the most part, yet not generally ▪ for some haue bene as throughly wounded with sorrow for their hainous transgressions,
Indeed it is true for the most part, yet not generally ▪ for Some have be as thoroughly wounded with sorrow for their heinous transgressions,
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as any man hath bene for his childs death, or as they were for Iosiahs death:
as any man hath be for his child's death, or as they were for Josiahs death:
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and as for others that haue not bene altogether so deeply plunged in griefe and anguish, they take vp that in continuance, which they wanted in present passion.
and as for Others that have not be altogether so deeply plunged in grief and anguish, they take up that in Continuance, which they wanted in present passion.
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Naturall mourning is ordinarily more violent, as we may obserue in Dauids mourning for Absolon, who cryed out in the bitternesse of his heart,
Natural mourning is ordinarily more violent, as we may observe in David mourning for Absalom, who cried out in the bitterness of his heart,
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so that the people might heare him: but godly lamentation is more lasting and durable.
so that the people might hear him: but godly lamentation is more lasting and durable.
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So that the one may be well compared to a land-floud, which maketh a great shew and noise for the time,
So that the one may be well compared to a landflood, which makes a great show and noise for the time,
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but come a weeke after, and there will be little appearance thereof:
but come a Week After, and there will be little appearance thereof:
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and the other, to wit godly sorrow, may be likened to a still and constant raine, which entreth more deepely into the ground,
and the other, to wit godly sorrow, may be likened to a still and constant rain, which entereth more deeply into the ground,
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and remaineth longer, and doth more good a great deale, then a sudden, violent, and tempestuous shower.
and remains longer, and does more good a great deal, then a sudden, violent, and tempestuous shower.
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and herein let these be iudg〈 … 〉 ▪ who are endued with the Spirit of God,
and herein let these be iudg〈 … 〉 ▪ who Are endued with the Spirit of God,
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and are acquainted with the waies of God;
and Are acquainted with the ways of God;
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and let them speake, who haue had the greatest crosses, and haue bene euen drunken with wormewood, as the Prophet speaketh:
and let them speak, who have had the greatest Crosses, and have be even drunken with wormwood, as the Prophet speaks:
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let them (I say) speake and testify for the clearing of this point,
let them (I say) speak and testify for the clearing of this point,
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whether many of their great troubles be not in a sort forgotten, in regard of any present griefe that they conceiue for them;
whither many of their great Troubles be not in a sort forgotten, in regard of any present grief that they conceive for them;
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and whether the sinnes of their youth doe not more constantly vexe and torment them, then all the afflictions of their youth do.
and whither the Sins of their youth do not more constantly vex and torment them, then all the afflictions of their youth do.
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And if it be so, then may it well be concluded, that their sorrow for sin is greatest,
And if it be so, then may it well be concluded, that their sorrow for since is greatest,
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though it bee not alwaies so boisterous and bitter for the present:
though it be not always so boisterous and bitter for the present:
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and therefore seeing it it is a thing that may be attained vnto, let vs vse all good meanes and helpes wherby we may be furthered therein.
and Therefore seeing it it is a thing that may be attained unto, let us use all good means and helps whereby we may be furthered therein.
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See the meanes in that Sermon on Isa. 1. Vers. 12. [ And the land shall bewaile euery family apart;
See the means in that Sermon on Isaiah 1. Vers. 12. [ And the land shall bewail every family apart;
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the family of the house of Dauid apart, and their wiues apart. ] From which words this doctrine may be gathered, thatthe family of the house of David apart, and their wives apart. ] From which words this Doctrine may be gathered, that
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It is not sufficient for vs to be religious our selues, but our families also must be religious.
It is not sufficient for us to be religious our selves, but our families also must be religious.
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Not onely the heads and gouernours, but the whole houshold must be addicted vnto Gods seruice.
Not only the Heads and Governors, but the Whole household must be addicted unto God's service.
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And whosoeuer is religiously disposed in Gods house, he will certainly take care for the planting of religion in his owne house.
And whosoever is religiously disposed in God's house, he will Certainly take care for the planting of Religion in his own house.
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This testimony the Lord giueth of Abraham: I know (saith he) that Abraham will command his sonnes, and his houshold, that they keepe the way of the Lord, to doe righteousnesse and iudgement.
This testimony the Lord gives of Abraham: I know (Says he) that Abraham will command his Sons, and his household, that they keep the Way of the Lord, to do righteousness and judgement.
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And Ioshua protesteth and voweth, that he and his house should serue the Lord. And Dauid also, that hee would not endure a wicked person neare him:
And Ioshua protesteth and Voweth, that he and his house should serve the Lord. And David also, that he would not endure a wicked person near him:
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but if he knew any to be a vassall of the Diuell, to be a slanderer, a proud person, a lyer,
but if he knew any to be a vassal of the devil, to be a slanderer, a proud person, a liar,
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or the like, hee should not long remaine in his sight, but he would soone thrust him out of his house,
or the like, he should not long remain in his sighed, but he would soon thrust him out of his house,
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and banish him from his presence. And it standeth with reason that good men should deale thus: for
and banish him from his presence. And it Stands with reason that good men should deal thus: for
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First, he that is a friend vnto God, and truly loueth his honour himselfe, will bee desirous that euery body else should bee affected in the like sort, especially such as are neare vnto him.
First, he that is a friend unto God, and truly loves his honour himself, will be desirous that every body Else should be affected in the like sort, especially such as Are near unto him.
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Hee that carieth a loyall and louing heart towards his soueraigne, will bee very vnwilling that traitours and professed enemies to his life and dignitie, should haue entertainment vnder his roofe.
He that Carrieth a loyal and loving heart towards his sovereign, will be very unwilling that Traitors and professed enemies to his life and dignity, should have entertainment under his roof.
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Secondly, godly men doe well consider that those that are most faithfull vnto God, will also shew themselues most faithfull vnto them;
Secondly, godly men do well Consider that those that Are most faithful unto God, will also show themselves most faithful unto them;
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they will not infect their children, nor corrupt one another, nor bee prodigall and wastfull,
they will not infect their children, nor corrupt one Another, nor be prodigal and wasteful,
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nor blemish them and their families by raising vp slanders, and spreading abroad false reports and tales, tending to their reproach and disgrace.
nor blemish them and their families by raising up slanders, and spreading abroad false reports and tales, tending to their reproach and disgrace.
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They will also bee trusty and painfull in their places and callings, euen when their gouernours are absent,
They will also be trusty and painful in their places and callings, even when their Governors Are absent,
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as well as when they are present:
as well as when they Are present:
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as knowing that though they bee not by, yet God is alwayes by, who will call them to an account for all their workes.
as knowing that though they be not by, yet God is always by, who will call them to an account for all their works.
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Thirdly, religious persons in a family, will pray for their gouernours, as also for themselues, that they may haue good successe in their businesse and affaires;
Thirdly, religious Persons in a family, will pray for their Governors, as also for themselves, that they may have good success in their business and affairs;
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and that is it which brings the blessing of God vpon a family, euen as we see Potiphars house was blessed for Iosephs sake,
and that is it which brings the blessing of God upon a family, even as we see Potiphars house was blessed for Joseph's sake,
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and Labans estate much bettered, and his wealth exceedingly encreased for Iacobs sake.
and Labans estate much bettered, and his wealth exceedingly increased for Iacobs sake.
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Would wee then haue a testimony vnto our soules, that we are led by Gods Spirit? then let vs (as many of vs as are gouernors of families) take the way to haue piety grounded in their hearts that are about vs, that so our houses may bee little Churches,
Would we then have a testimony unto our Souls, that we Are led by God's Spirit? then let us (as many of us as Are Governors of families) take the Way to have piety grounded in their hearts that Are about us, that so our houses may be little Churches,
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as diuers Christian families were in the Apostles time: that God may bee serued and feared, his word read, heard, and embraced;
as diverse Christian families were in the Apostles time: that God may be served and feared, his word read, herd, and embraced;
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his name priuately and publickly ininuocated and called vpon, and all other seruices performed among vs which do appertaine vnto Christians.
his name privately and publicly ininuocated and called upon, and all other services performed among us which do appertain unto Christians.
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If we be to plant an Orchard, we will not take euery tree that growes by the high waies side,
If we be to plant an Orchard, we will not take every tree that grows by the high ways side,
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but rather send farre, and be at some charges to procure good trees, than fill vp our grounds with crabbe-trees, or the like:
but rather send Far, and be At Some charges to procure good trees, than fill up our grounds with crabbe-trees, or the like:
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how much more carefull should we bee of our house, (which is nearer & of better vse then our orchard) that it may be planted with such as truely feare the Lord, that so the deaw of his blessing may continually descend vpon vs.
how much more careful should we be of our house, (which is nearer & of better use then our orchard) that it may be planted with such as truly Fear the Lord, that so the dew of his blessing may continually descend upon us
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Furthermore here is an instruction for seruants, that they should learne to know their duty,
Furthermore Here is an instruction for Servants, that they should Learn to know their duty,
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and be ready to ioyne with their gouernours in all godly, and Christian exercises, assuring themselues that none are in truth good seruants vnto men,
and be ready to join with their Governors in all godly, and Christian exercises, assuring themselves that none Are in truth good Servants unto men,
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but those that are withall faithfull seruants vnto almighty God.
but those that Are withal faithful Servants unto almighty God.
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Euery family [ apart ] the family of the house of Dauid apart, and their wiues [ apart ], &c. The doctrine hence to be gathered is this: thatEvery family [ apart ] the family of the house of David apart, and their wives [ apart ], etc. The Doctrine hence to be gathered is this: that
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It is not sufficient to come to publicke religious exercises in the family, but euery one must performe the same in priuate and apart.
It is not sufficient to come to public religious exercises in the family, but every one must perform the same in private and apart.
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Therefore it is to be noted, that in this place it is said of husbands and wiues, that they shall lament [ apart ] euen they that are linked in the nearest bonds,
Therefore it is to be noted, that in this place it is said of Husbands and wives, that they shall lament [ apart ] even they that Are linked in the nearest bonds,
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& might with most conueniencie lay open their hearts each before other;
& might with most conveniency lay open their hearts each before other;
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yet they should not content thēselues with those seruices which they performed together, vnlesse God and their consciences might sometimes meete in secret.
yet they should not content themselves with those services which they performed together, unless God and their Consciences might sometime meet in secret.
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And as our Sauiour chose for himselfe, priuate and solitary places, where he might with more freedome pray vnto his Father:
And as our Saviour chosen for himself, private and solitary places, where he might with more freedom pray unto his Father:
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so doth he giue the like aduice vnto others:
so does he give the like Advice unto Others:
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VVhen thou prayest (saith he) enter into thy chamber, and when thou hast shut thy dore, pray vnto thy Father which is in secret. When thou Prayest (Says he) enter into thy chamber, and when thou hast shut thy door, pray unto thy Father which is in secret.
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Where by [ chamber ] he meaneth any secret place, where a man may freely lay open his wants before the Lord.
Where by [ chamber ] he means any secret place, where a man may freely lay open his Wants before the Lord.
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Hence was it that Peter after the deniall of his maister, is said to go out, and there to weepe bitterly.
Hence was it that Peter After the denial of his master, is said to go out, and there to weep bitterly.
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Now the cause why we must doe thus, is
Now the cause why we must do thus, is
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First, because it will be a witnesse vnto our soules, that we doe duties in truth, and not in hypocrisie:
First, Because it will be a witness unto our Souls, that we do duties in truth, and not in hypocrisy:
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for in secret, albeit wee shedde teares aboundantly for our sinnes, none can accuse vs of vaine-glory,
for in secret, albeit we shed tears abundantly for our Sins, none can accuse us of vainglory,
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neither will our owne hearts charge vs therewith:
neither will our own hearts charge us therewith:
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whereas in publicke there may be some such suspicion in others, or doubt arising in our selues And as our sorrow will thence appeare not to be hypocriticall,
whereas in public there may be Some such suspicion in Others, or doubt arising in our selves And as our sorrow will thence appear not to be hypocritical,
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so will it also be cleare vnto vs, that it is not natural, nor for company, such as may be in a ciuill man, who seeing a great many weeping and mourning, can hardly refraine himselfe from teares,
so will it also be clear unto us, that it is not natural, nor for company, such as may be in a civil man, who seeing a great many weeping and mourning, can hardly refrain himself from tears,
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but will be apt and readie to lament with them.
but will be apt and ready to lament with them.
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Secondly, there is no man or woman but hath some sinne or other, which is not meete for them to acknowledge before their nearest friends,
Secondly, there is no man or woman but hath Some sin or other, which is not meet for them to acknowledge before their nearest Friends,
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because such is the corruption of their nature, they will be ready to thinke the worse of the party.
Because such is the corruption of their nature, they will be ready to think the Worse of the party.
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The most louing and wife husband that is, if his wife should discouer vnto him all her thoughts and ill affections, would entertaine somewhat a harder conceite of her than before he did;
The most loving and wife husband that is, if his wife should discover unto him all her thoughts and ill affections, would entertain somewhat a harder conceit of her than before he did;
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and therfore God would haue many sinfull cogitations and motions laid open onely vnto himselfe, who is infinitely mercifull and pittifull;
and Therefore God would have many sinful cogitations and motions laid open only unto himself, who is infinitely merciful and pitiful;
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and not vnto any creature in the world beside.
and not unto any creature in the world beside.
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This doctrine serueth for the iust reproofe of many professours, who are all in the Church, and nothing in the family;
This Doctrine serveth for the just reproof of many professors, who Are all in the Church, and nothing in the family;
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or if they haue prayer and reading of the Scriptures twice a day publicke with their whole family, they imagine that they haue gone as far as they need to do;
or if they have prayer and reading of the Scriptures twice a day public with their Whole family, they imagine that they have gone as Far as they need to do;
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though they neuer throughout the whole weeke performe any seruice vnto the Lord in secret; neuer conscionably meditate on the word;
though they never throughout the Whole Week perform any service unto the Lord in secret; never Conscionably meditate on the word;
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neuer earnestly bewaile and confesse their hidden corruptions; neuer feruently cry vnto the Lord for the sauing graces of his holy Spirit;
never earnestly bewail and confess their hidden corruptions; never fervently cry unto the Lord for the Saving graces of his holy Spirit;
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nor performe any such duty apart, as all Christians are bound to doe. Such kind of persons may assure themselues, that their hearts are not right with God,
nor perform any such duty apart, as all Christians Are bound to do. Such kind of Persons may assure themselves, that their hearts Are not right with God,
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and that they are not ledde by the Spirit of grace, which drawes those in whom it reigneth,
and that they Are not led by the Spirit of grace, which draws those in whom it Reigneth,
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vnto the performance of good duties apart, as well as with company:
unto the performance of good duties apart, as well as with company:
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in their closets, in their chambers, in the fields, or in some such priuate places or other,
in their closets, in their chambers, in the fields, or in Some such private places or other,
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as well as in the Church, or with the whole society where they liue.
as well as in the Church, or with the Whole society where they live.
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How much more are those to be condemned who are so farre from seruing the Lord in secret, that they either refuse to doe it in publicke,
How much more Are those to be condemned who Are so Far from serving the Lord in secret, that they either refuse to do it in public,
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or if they affoord their bodily presence, yet they are idle or profane, or wanton in their lookes,
or if they afford their bodily presence, yet they Are idle or profane, or wanton in their looks,
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and in their gestures, letting all that are neare them see the vile disposition of their hearts, by their leaud and abhominable carriage? These sinful wretches are so farre from being excused by being at religious exercises, that they are much to be condemned,
and in their gestures, letting all that Are near them see the vile disposition of their hearts, by their lewd and abominable carriage? These sinful wretches Are so Far from being excused by being At religious exercises, that they Are much to be condemned,
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for that in the land of righteousnesse (as the Prophet speaketh) they worke wickednesse,
for that in the land of righteousness (as the Prophet speaks) they work wickedness,
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and in the places where they should shew all manner of holines, they expresse such notable profanenesse.
and in the places where they should show all manner of holiness, they express such notable profaneness.
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These are euen like Iudas, who was plotting to betray his maister euen then, when he was at the Lords table to bee partaker of the holy Sacrament;
These Are even like Iudas, who was plotting to betray his master even then, when he was At the lords table to be partaker of the holy Sacrament;
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and they shall speede euen as he did:
and they shall speed even as he did:
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for when affliction and misery seazeth vpon them (as come it will sooner or later,
for when affliction and misery seizeth upon them (as come it will sooner or later,
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if they preuent it not by hearty repentance) then shal they not be able to stand before the Lord,
if they prevent it not by hearty Repentance) then shall they not be able to stand before the Lord,
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nor before the face of their accusing consciences, but shall be ouerwhelmed with horrour and amazement,
nor before the face of their accusing Consciences, but shall be overwhelmed with horror and amazement,
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and be more ready to lay violent hands on themselues, then to seeke vnto the Lord for mercy, whom they haue so haynously and presumptuously offended.
and be more ready to lay violent hands on themselves, then to seek unto the Lord for mercy, whom they have so haynously and presumptuously offended.
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Secondly, let vs hence learne to be the same alone for matters of godlinesse, as we are in company;
Secondly, let us hence Learn to be the same alone for matters of godliness, as we Are in company;
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and to do duties when no body sees vs, (euen because God beholds vs) as well as when many eyes are cast vpon vs. This will be a testimony vnto our soules of great sincerity and vprightnesse;
and to do duties when no body sees us, (even Because God beholds us) as well as when many eyes Are cast upon us This will be a testimony unto our Souls of great sincerity and uprightness;
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and these priuate exercises of religion, will marueilously fit vs for the publike.
and these private exercises of Religion, will marvelously fit us for the public.
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And thence it comes to passe that many are so loth to appeare before God in the congregation,
And thence it comes to pass that many Are so loath to appear before God in the congregation,
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or in the family, and do feele the seruices of God so tedious and wearisome, because their hearts haue not bene exercised therewith in secret:
or in the family, and do feel the services of God so tedious and wearisome, Because their hearts have not be exercised therewith in secret:
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for hee that deales with his owne soule alone, shall finde so many defects in himselfe, that he will be very desirous of the helpe of the Saints in publicke assemblies.
for he that deals with his own soul alone, shall find so many defects in himself, that he will be very desirous of the help of the Saints in public assemblies.
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Therfore let vs tye our selues euery day to spend some time in meditating on the word, in searching our hearts, in humbling our selues for our offences past and present;
Therefore let us tie our selves every day to spend Some time in meditating on the word, in searching our hearts, in humbling our selves for our offences past and present;
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in praying to the Lord to strengthen vs where we are weake, to resolue vs where we are in doubt, to shew vs our errours,
in praying to the Lord to strengthen us where we Are weak, to resolve us where we Are in doubt, to show us our errors,
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and to direct vs in the right way: to let vs see our wants, and to supply them of his rich grace;
and to Direct us in the right Way: to let us see our Wants, and to supply them of his rich grace;
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let vs (I say) constantly performe these and the like duties in secret,
let us (I say) constantly perform these and the like duties in secret,
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and then shall it bee plaine vnto our soules that we are guided by Gods good Spirit.
and then shall it be plain unto our Souls that we Are guided by God's good Spirit.
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And howsoeuer the diuell wil obiect that we are not sincere, because we haue many times more in shew outwardly,
And howsoever the Devil will Object that we Are not sincere, Because we have many times more in show outwardly,
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then we haue in substance inwardly; yet hereby shal we be able to approue the sincerity of our hearts:
then we have in substance inwardly; yet hereby shall we be able to approve the sincerity of our hearts:
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that albeit we haue not that within vs which we seeme to haue, yet we desire to haue it,
that albeit we have not that within us which we seem to have, yet we desire to have it,
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and striue to attaine to it;
and strive to attain to it;
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and he onely is an hypocrite which neither hath, nor desires to haue that which he maketh semblance to haue.
and he only is an hypocrite which neither hath, nor Desires to have that which he makes semblance to have.
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The end of the first Sermon vpon the twelfth of Zechariah.
The end of the First Sermon upon the twelfth of Zechariah.
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THE SECOND SERMON VPpon the sixt of Luke. LVKE 6. 47. &c. Vers. 47 VVhosoeuer commeth to me, and heareth my words, and doth the same, I will shew you to whom he is like.
THE SECOND SERMON Upon the sixt of Luke. LUKE 6. 47. etc. Vers. 47 Whosoever comes to me, and hears my words, and does the same, I will show you to whom he is like.
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48 He is like a man which built an house, and digged deepe, and laid the foundation on a rocke:
48 He is like a man which built an house, and dug deep, and laid the Foundation on a rock:
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and when the waters arose, the floud beate vpon that house, and could not shake it:
and when the waters arose, the flood beat upon that house, and could not shake it:
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for it was grounded vpon a rocke. for it was grounded upon a rock.
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49 But hee that heareth, and doth not, is like a man that built an house vpon the earth without foundation, against which the floud did beate,
49 But he that hears, and does not, is like a man that built an house upon the earth without Foundation, against which the flood did beat,
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and it fell by and by: and the fall of that house was great. and it fell by and by: and the fallen of that house was great.
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IN the words immediatly going before, is declared, how Christ rebuked those that would call him, Lord, Lord,
IN the words immediately going before, is declared, how christ rebuked those that would call him, Lord, Lord,
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and make a profession of religion, and yet not doe the things that he commanded them:
and make a profession of Religion, and yet not do the things that he commanded them:
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for if they woulde speake to their Lords, they must speake to their lusts, for to them they are in subiection ▪ Hauing bestowed such a reproofe vpon them, hee leaueth them not so,
for if they would speak to their lords, they must speak to their Lustiest, for to them they Are in subjection ▪ Having bestowed such a reproof upon them, he Leaveth them not so,
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but directeth them what they should doe, exhorting them to a conscionable practise of the word, to the which that he might more throughly perswade them, he vseth two forcible reasons.
but directeth them what they should do, exhorting them to a conscionable practice of the word, to the which that he might more thoroughly persuade them, he uses two forcible Reasons.
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1 One is taken from the great commodity that will redound vnto those that doe practise it,
1 One is taken from the great commodity that will redound unto those that do practise it,
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namely, that they shall be inuincible against all temptations, and vnmoueable in all the stormes and tempests that shall arise. Vers. 47. 48. 2 Another is taken from the great danger that will ensue vpon the contrary; which is this;
namely, that they shall be invincible against all temptations, and Unmovable in all the storms and tempests that shall arise. Vers. 47. 48. 2 another is taken from the great danger that will ensue upon the contrary; which is this;
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that let men heare as much as they will, if they do not yeeld obedience vnto it, they shall haue a desperate, and fearfull, and vnrecouerable fall:
that let men hear as much as they will, if they do not yield Obedience unto it, they shall have a desperate, and fearful, and unrecoverable fallen:
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and therefore are they compared to an house that hath good stone and timber and workemanship bestowed about it,
and Therefore Are they compared to an house that hath good stone and timber and workmanship bestowed about it,
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but it is built on an ill foundation, on the sand, or on a quagmire, which is shaken by euery blast of winde,
but it is built on an ill Foundation, on the sand, or on a quagmire, which is shaken by every blast of wind,
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and if their arise any blustering stormes, is vtterly ouerthrowne.
and if their arise any blustering storms, is utterly overthrown.
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Vers. 47 [ VVhosoeuer commeth to me ] In that Christ sheweth that some haue recourse vnto him, to heare his word,
Vers. 47 [ Whosoever comes to me ] In that christ shows that Some have recourse unto him, to hear his word,
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and are builders as well as others, (48) and yet are but dissemblers, which appeareth by their end;
and Are Builders as well as Others, (48) and yet Are but dissemblers, which appears by their end;
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the doctrine hence to be learned is, that hypocrites may goe as farre as Christians in many things.
the Doctrine hence to be learned is, that Hypocrites may go as Far as Christians in many things.
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They may come to Christ in the hearing of the word, in the receiuing of the Sacrament, in publicke prayer,
They may come to christ in the hearing of the word, in the receiving of the Sacrament, in public prayer,
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and yet be false-hearted all the while.
and yet be False-hearted all the while.
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A true Christian heares the pure word of God, without mixture of popish or humane inuentions; so doth an hypocrite.
A true Christian hears the pure word of God, without mixture of popish or humane Inventions; so does an hypocrite.
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A true Christian is a builder, he edifies himselfe in knowledge and vnderstanding; so doth an hypocrite.
A true Christian is a builder, he Edifies himself in knowledge and understanding; so does an hypocrite.
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Iudas as well as Peter can carry away many good lessons;Iudas as well as Peter can carry away many good Lessons;
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and yet the one goe to hell for his falshoode and guile, when the other hath heauen for his portion:
and yet the one go to hell for his falsehood and guile, when the other hath heaven for his portion:
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because he had an vpright heart, and a spirit without guile. Thus farre we see in the text wherein true Christians, and hypocrites do agreee:
Because he had an upright heart, and a Spirit without guile. Thus Far we see in the text wherein true Christians, and Hypocrites do agree:
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now let vs consider what difference there is betwixt them.
now let us Consider what difference there is betwixt them.
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The one when he is to build, digges deepe, and casts out the loose earth, that so his foundation may be firme and sure:
The one when he is to built, digs deep, and Cast out the lose earth, that so his Foundation may be firm and sure:
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implying thus much, that the seruants of God know their hearts to be hollow and false ground,
implying thus much, that the Servants of God know their hearts to be hollow and false ground,
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and therefore when they haue heard a Sermon, they suspect their owne guiltinesse, and so search their hearts and lament their corruptions:
and Therefore when they have herd a Sermon, they suspect their own guiltiness, and so search their hearts and lament their corruptions:
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for searching is digging, and lamenting is casting foorth of the rubbish and loose earth.
for searching is digging, and lamenting is casting forth of the rubbish and lose earth.
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They thinke their labour euen lost, vnlesse their hearts can meete with such a promise, with such a threatening,
They think their labour even lost, unless their hearts can meet with such a promise, with such a threatening,
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or with such an instruction, to make a right vse of the same.
or with such an instruction, to make a right use of the same.
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Now on the other side, an hypocrite makes quicke worke, all his building is aboue ground, and therefore when he hath talked a little of the Sermon, he is well,
Now on the other side, an hypocrite makes quick work, all his building is above ground, and Therefore when he hath talked a little of the Sermon, he is well,
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and thinkes all his worke is dispatched: he spends no time in digging and searching; nor in grieuing and lamenting for his corruptions:
and thinks all his work is dispatched: he spends no time in digging and searching; nor in grieving and lamenting for his corruptions:
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nay he censureth Christians as too melancholy and pensiue, that will goe aside into a corner,
nay he censureth Christians as too melancholy and pensive, that will go aside into a corner,
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and there deale by prayers and teares betwixt God and their owne hearts:
and there deal by Prayers and tears betwixt God and their own hearts:
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what neede all this adoe (saith the hypocrite) is not God mercifull? He is so indeed,
what need all this ado (Says the hypocrite) is not God merciful? He is so indeed,
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yet will he haue vs to be seuere and vnmercifull towards our corrupt and euill lustes,
yet will he have us to be severe and unmerciful towards our corrupt and evil lusts,
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and therefore still to be digging at them, and casting of them foorth of our hearts.
and Therefore still to be digging At them, and casting of them forth of our hearts.
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And as in this place wee may perceiue how farre true Christians doe both agree and differ,
And as in this place we may perceive how Far true Christians do both agree and differ,
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so there are other Scriptures to cleare the same, as the eight of Luke, the parable of the grounds, wherein it is euident, that the stonie ground did heare the word of God,
so there Are other Scriptures to clear the same, as the eight of Lycia, the parable of the grounds, wherein it is evident, that the stony ground did hear the word of God,
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and that with vnderstanding, yea with ioy:
and that with understanding, yea with joy:
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nay which is more, the thorny ground did not onely receiue the seede, but brought foorth both the blade and the eare, that is, did not onely with readinesse receiue the word,
nay which is more, the thorny ground did not only receive the seed, but brought forth both the blade and the ear, that is, did not only with readiness receive the word,
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but also did somewhat (in their manner) which the word commanded: thus farre the ill grounds agreed with the good ground.
but also did somewhat (in their manner) which the word commanded: thus Far the ill grounds agreed with the good ground.
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But herein the good ground went beyond them, that those that were signified thereby, came with a good and honest heart,
But herein the good ground went beyond them, that those that were signified thereby, Come with a good and honest heart,
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and had patience to vndergoe persecution for the truth, and contempt of the world, that they would not bee choaked with the cares and pleasures thereof:
and had patience to undergo persecution for the truth, and contempt of the world, that they would not be choked with the Cares and pleasures thereof:
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whereas the other sort if they saw in likelyhood, that they might get more profite and ease by following the world,
whereas the other sort if they saw in likelihood, that they might get more profit and ease by following the world,
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then by embracing Christ, they were gone.
then by embracing christ, they were gone.
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Another place fit for the proofe of this poynt, wee haue in the parable of the Virgins;
another place fit for the proof of this point, we have in the parable of the Virgins;
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where we may obserue. 1. That they were all [ Virgins ] that is, such as did professe to separate themselues from worldly lusts,
where we may observe. 1. That they were all [ Virgins ] that is, such as did profess to separate themselves from worldly Lustiest,
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and did not go a whoring after the common corruptions of the times, but kept themselues within the bounds of outward sobriety;
and did not go a whoring After the Common corruptions of the times, but kept themselves within the bounds of outward sobriety;
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as Iudas and Saul for a time did, who could not be charged with grosse couetousnesse or cosenage,
as Iudas and Saul for a time did, who could not be charged with gross covetousness or cozenage,
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or the like. 2. Further they had all [ lampes ] that is, an outward shew of good things.
or the like. 2. Further they had all [ lamps ] that is, an outward show of good things.
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And (3.) [ Oyle in their lampes ] so much as could make a blaze to get them the credit of professors:
And (3.) [ Oil in their lamps ] so much as could make a blaze to get them the credit of professors:
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they could speake well, and do diuers works that were glorious in the view of the world. 4. They all went to meete the Bride-groome ] that is, all of them frequented the meanes of saluation,
they could speak well, and do diverse works that were glorious in the view of the world. 4. They all went to meet the Bridegroom ] that is, all of them frequented the means of salvation,
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as if they expected fauour and fellowship with Christ Iesus. 5. Lastly (it is said) they all [ slumbred and slept ] that is, those that were true Christians, hauing sound fruits of pietie and sinceritie in their hearts,
as if they expected favour and fellowship with christ Iesus. 5. Lastly (it is said) they all [ slumbered and slept ] that is, those that were true Christians, having found fruits of piety and sincerity in their hearts,
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and in their liues, knew their estate was good, and therefore waited for their Sauiour with quiet and peaceable hearts.
and in their lives, knew their estate was good, and Therefore waited for their Saviour with quiet and peaceable hearts.
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Hypocrites also, seeing that they went beyond Atheists and prophane persons, thought their case was good,
Hypocrites also, seeing that they went beyond Atheists and profane Persons, Thought their case was good,
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and thereupon they grew secure, and neuer troubled themselues about the assurance of their election: Thus farre the wise and foolish virgins accord.
and thereupon they grew secure, and never troubled themselves about the assurance of their election: Thus Far the wise and foolish Virgins accord.
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But here is the difference, that the foolish Virgins haue no more oyle than they carry in their lamps:
But Here is the difference, that the foolish Virgins have no more oil than they carry in their lamps:
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the world may easily see all that is in them:
the world may Easily see all that is in them:
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but the wise Virgins haue a lampe to carry oyle, and an heart to carry oyle:
but the wise Virgins have a lamp to carry oil, and an heart to carry oil:
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they haue two vessels, one for practise, and another for store;
they have two vessels, one for practice, and Another for store;
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that though the oyle in the lampe should bee spent, yet there might bee a new supply made.
that though the oil in the lamp should be spent, yet there might be a new supply made.
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Thus we see in how many things false-hearted dissemblers come neare the sincerest of Gods seruants.
Thus we see in how many things False-hearted dissemblers come near the Sincerest of God's Servants.
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Which serueth, first for the reproofe of them, that because they liue a ciuill life,
Which serveth, First for the reproof of them, that Because they live a civil life,
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and pertake of the word and the sacraments, thinke they haue gone farre enough, and account themselues very good Chrrstians:
and partake of the word and the Sacraments, think they have gone Far enough, and account themselves very good Chrrstians:
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this is but to be a builder, one of the ill grounds, one of the fiue foolish Virgins,
this is but to be a builder, one of the ill grounds, one of the fiue foolish Virgins,
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and therefore as yet their case is wofull.
and Therefore as yet their case is woeful.
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Secondly, if those that goe so farre, be notwithstanding miserable, then how cursed are they that haue not proceeded so farre? that are not builders,
Secondly, if those that go so Far, be notwithstanding miserable, then how cursed Are they that have not proceeded so Far? that Are not Builders,
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but destroyers of themselues and others by their corrupt speeches, and by their lewd example and course of life? that are not arable grounds,
but destroyers of themselves and Others by their corrupt Speeches, and by their lewd Exampl and course of life? that Are not arable grounds,
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but altogether a wilde waste? that are not Virgins, but doe still commit spirituall whoredome (and that in the sight of all the world) against the Lord God of heauen, that is a iealous God? If their fall shall be horrible and fearefull that build,
but altogether a wild waste? that Are not Virgins, but do still commit spiritual whoredom (and that in the sighed of all the world) against the Lord God of heaven, that is a jealous God? If their fallen shall be horrible and fearful that built,
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and that with the good word of God; because they build on an ill foundation:
and that with the good word of God; Because they built on an ill Foundation:
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how terrible must their iudgement needs be, that come so farre behinde such in any shew of goodnesse,
how terrible must their judgement needs be, that come so Far behind such in any show of Goodness,
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and go so farre beyond them in euery kinde of grosse wickednesse? If these grounds that made shew of fruitfulnesse be accursed,
and go so Far beyond them in every kind of gross wickedness? If these grounds that made show of fruitfulness be accursed,
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because they bring not forth ripe fruit, then what shall become of them that will not endure any plowing at all,
Because they bring not forth ripe fruit, then what shall become of them that will not endure any plowing At all,
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but bring forth bryars and brambles, and all manner of poysoned weeds? And if it went so hard with those that were Virgins,
but bring forth briars and brambles, and all manner of poisoned weeds? And if it went so hard with those that were Virgins,
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and went with their lampes to meet the bride-groome, then what must their doome be that are not Virgins,
and went with their lamps to meet the bridegroom, then what must their doom be that Are not Virgins,
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but adulterers, and adulteresses? that loue the earth more then heauen, and earthly things more then heauenly things? that would rather be at a table of good cheare where their bodies may be pampered,
but Adulterers, and Adulteresses? that love the earth more then heaven, and earthly things more then heavenly things? that would rather be At a table of good cheer where their bodies may be pampered,
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then at the Lords table, where their soules might be fedde vnto eternall life? Certainly these mens iudgements sleepeth not,
then At the lords table, where their Souls might be fed unto Eternal life? Certainly these men's Judgments Sleepeth not,
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and when it ouertaketh them, woe vnto them; for their case wil be most lamentable. Neither need they cry out against hypocrites, for they are ten times worse then hypocrites,
and when it overtaketh them, woe unto them; for their case will be most lamentable. Neither need they cry out against Hypocrites, for they Are ten times Worse then Hypocrites,
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and their punishment must be sutable.
and their punishment must be suitable.
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Thirdly, this is for instruction, that sith hypocrites seeme to draw in the same yoake of sincerity with the Saints of God,
Thirdly, this is for instruction, that sith Hypocrites seem to draw in the same yoke of sincerity with the Saints of God,
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therefore we should search our hearts and our thoughts, and not onely build aboue ground, but looke whether our foundation be good:
Therefore we should search our hearts and our thoughts, and not only built above ground, but look whither our Foundation be good:
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for the heart is deceiptfull aboue all things, yet the word of God tryeth it:
for the heart is deceitful above all things, yet the word of God trieth it:
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that setteth it, as it were, vpon the racke, and is as a two-edged sword that diuideth betweene the heart and the reines,
that sets it, as it were, upon the rack, and is as a two-edged sword that Divideth between the heart and the reins,
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and findeth out all shifts and excuses whatsoeuer.
and finds out all shifts and excuses whatsoever.
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But that we may more plainely perceiue the way how to get a sincere heart, let vs obserue these directions following.
But that we may more plainly perceive the Way how to get a sincere heart, let us observe these directions following.
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The first shall be taken out of the text, namely, that we must digge and search into our consciences,
The First shall be taken out of the text, namely, that we must dig and search into our Consciences,
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and when we finde any corruption therein, we must cast it forth.
and when we find any corruption therein, we must cast it forth.
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It is not sufficient to say, indeede I finde an ill foundation, but there is no remedy, I must builde vpon it:
It is not sufficient to say, indeed I find an ill Foundation, but there is no remedy, I must build upon it:
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nay a good builder will not do so, but throw out euery thing that might endanger his foundation.
nay a good builder will not do so, but throw out every thing that might endanger his Foundation.
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And so should we deale with sinne, and thereby may we try our plainnesse, if we can soundly iudge our selues,
And so should we deal with sin, and thereby may we try our plainness, if we can soundly judge our selves,
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and be glad to be admonished of others, it is a signe that there is vprightnesse in vs:
and be glad to be admonished of Others, it is a Signen that there is uprightness in us:
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as it is an euident token that he mindes to haue a good foundation, that when his neighbour comes with a spade,
as it is an evident token that he minds to have a good Foundation, that when his neighbour comes with a spade,
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and tels him, I see you haue much adoe here, and that you neede helpe, I will ioyne with you, is glad of this newes,
and tells him, I see you have much ado Here, and that you need help, I will join with you, is glad of this news,
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and thankfully accepts of him and of his labour.
and thankfully accepts of him and of his labour.
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This is contrary vnto the Scribes and Pharises practize, who had little to say against the gifts of Iohn Baptist, and of Christ;
This is contrary unto the Scribes and Pharisees practice, who had little to say against the Gifts of John Baptist, and of christ;
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but when they came to digge at their pride, and couetousnesse, and cruelty, they could not endure it.
but when they Come to dig At their pride, and covetousness, and cruelty, they could not endure it.
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Secondly another tryall is, at whose sinnes we grieue most.
Secondly Another trial is, At whose Sins we grieve most.
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An hypocrite is the sorest and busiest digger of all, but it is in other mens ground;
an hypocrite is the Sorest and Busiest digger of all, but it is in other men's ground;
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but he that would haue a good foundation, must be most industrious in purging his owne soule from iniquity.
but he that would have a good Foundation, must be most Industria in purging his own soul from iniquity.
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That was a complaint that Ieremie made, that no man said, What haue I done? but all the stirre of hypocrites is, what others haue done.
That was a complaint that Ieremie made, that no man said, What have I done? but all the stir of Hypocrites is, what Others have done.
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Whereas if we could come to this, I haue liued in this sinne, I haue broken promise, I haue bene vnfaithfull in Gods seruice:
Whereas if we could come to this, I have lived in this sin, I have broken promise, I have be unfaithful in God's service:
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what way may I take to get peace vnto my soule? This were the way indeed to get a sound heart:
what Way may I take to get peace unto my soul? This were the Way indeed to get a found heart:
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and this is a good argument of a sound heart, when the sinnes of our owne soules do more vexe vs,
and this is a good argument of a found heart, when the Sins of our own Souls do more vex us,
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than all the iniuries that men haue done, or can do against vs, and therefore we are euer busie in searching out the hidden corruptions that lye lurking within our soules, that so our foundation may remaine still vnmoueable:
than all the injuries that men have done, or can do against us, and Therefore we Are ever busy in searching out the hidden corruptions that lie lurking within our Souls, that so our Foundation may remain still Unmovable:
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for this is the difference betwixt an earthly house and a spirituall, that the one needeth but once to haue a sure foundation laid,
for this is the difference betwixt an earthly house and a spiritual, that the one needs but once to have a sure Foundation laid,
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but the other requireth daily looking to. There is some one corruption or other that must be cast forth:
but the other requires daily looking to. There is Some one corruption or other that must be cast forth:
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so that Christians are searching and digging builders:
so that Christians Are searching and digging Builders:
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who albeit they seeme to themselues to be very blinde, yet they get the greatest measure of knowledge:
who albeit they seem to themselves to be very blind, yet they get the greatest measure of knowledge:
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and though they be very dead in their owne feeling, yet they carry away the life of God and the life of grace.
and though they be very dead in their own feeling, yet they carry away the life of God and the life of grace.
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Verse 47. [ Whosoeuer heareth my words and doth the same, &c. is like a man that built an house, Verse 47. [ Whosoever hears my words and does the same, etc. is like a man that built an house,
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and digged deepe, or (as it is in Matthew) is like a wise builder ] who before he be at any cost will be sure of a good foundation,and dug deep, or (as it is in Matthew) is like a wise builder ] who before he be At any cost will be sure of a good Foundation,
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or else all his labour is lost. Now the foundation of a Christian is his practise, whence ariseth this poynt: that
or Else all his labour is lost. Now the Foundation of a Christian is his practice, whence arises this point: that
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They are the blessedest hearers of the word, that are the best practisers of the same.
They Are the blessedest hearers of the word, that Are the best practisers of the same.
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Therefore is it that Christ Iesus pronounceth such blessed, as heare the word, and do it.
Therefore is it that christ Iesus pronounceth such blessed, as hear the word, and do it.
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Luke 11. 28. Yea more blessed than the virgin Mary was for bearing Christ in her wombe;Luke 11. 28. Yea more blessed than the Virgae Marry was for bearing christ in her womb;
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for that alone could not haue saued her:
for that alone could not have saved her:
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whereas the word of God heard and practised, is sufficient to bring the soule to euerlasting life:
whereas the word of God herd and practised, is sufficient to bring the soul to everlasting life:
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and not so alone, but it also giues the parties right vnto, and the enioyment of all manner of outward blessings whatsoeuer,
and not so alone, but it also gives the parties right unto, and the enjoyment of all manner of outward blessings whatsoever,
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as is shewed at large, Deut. 28. Leuit. 26. The reasons why such are blessed, are these.
as is showed At large, Deuteronomy 28. Levites 26. The Reasons why such Are blessed, Are these.
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First, because they shall be able to stand it out in all manner of temptations,
First, Because they shall be able to stand it out in all manner of temptations,
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so that though all the diuels in hell were turned loose vpon them, they should bee more then conquerours ouer them all.
so that though all the Devils in hell were turned lose upon them, they should be more then conquerors over them all.
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Secondly, this maketh for the increasing of their happinesse, that they shall still grow in knowledge. For our Sauiour saith:
Secondly, this makes for the increasing of their happiness, that they shall still grow in knowledge. For our Saviour Says:
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If any one will do his wil, he shal know of the doctrine, whether it be of God or no. If any one will do his will, he shall know of the Doctrine, whither it be of God or no.
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You shall haue many, who before the receiuing of the Sacrament, and at such like times, will deale with their Minister, that he would not examine them;
You shall have many, who before the receiving of the Sacrament, and At such like times, will deal with their Minister, that he would not examine them;
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for they are not booke learned: and besides, they are old, and their memories will not serue them.
for they Are not book learned: and beside, they Are old, and their memories will not serve them.
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And will you know the true reason hereof? it is euen that of our Sauiour:
And will you know the true reason hereof? it is even that of our Saviour:
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They will not do the will of God, and therefore they know it not. They will not do the will of God, and Therefore they know it not.
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For their capacities and memories, and all the faculties of their soules and bodies will serue them well enough for their couetousnesse,
For their capacities and memories, and all the faculties of their Souls and bodies will serve them well enough for their covetousness,
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for craftie and subtill dealing, and for such pleasures as they are addicted vnto, &c. Thirdly, this practising of the word will be a testimony of an honest heart:
for crafty and subtle dealing, and for such pleasures as they Are addicted unto, etc. Thirdly, this practising of the word will be a testimony of an honest heart:
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for that is the propertie of it, to heare and receiue, to vnderstand and hold fast the word,
for that is the property of it, to hear and receive, to understand and hold fast the word,
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and to bring forth fruite with patience. Many doubt that they haue vnsound hearts; let them bring themselues to this touchstone:
and to bring forth fruit with patience. Many doubt that they have unsound hearts; let them bring themselves to this touchstone:
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Do they grow to some fruitfulnesse in good workes by the hearing of the word,
Do they grow to Some fruitfulness in good works by the hearing of the word,
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and are they not discouraged though some heat of affliction do arise? then our Sauiour testifieth that they haue good and honest hearts.
and Are they not discouraged though Some heat of affliction do arise? then our Saviour Testifieth that they have good and honest hearts.
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So long as one desires to do his duty, and from his desire is drawen to praier,
So long as one Desires to do his duty, and from his desire is drawn to prayer,
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and by prayer gets vertue from Christ, whereby the commandements are made easie, so long he needeth not to feare his estate,
and by prayer gets virtue from christ, whereby the Commandments Are made easy, so long he needs not to Fear his estate,
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for it is good and comfortable.
for it is good and comfortable.
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Seeing therefore that the doers of the word, and not the hearers are blessed, this should teach vs to make conscience to do as we heare, to practise euery duty that is enioyned,
Seeing Therefore that the doers of the word, and not the hearers Are blessed, this should teach us to make conscience to do as we hear, to practise every duty that is enjoined,
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and to eschew euery sinne that is reproued:
and to eschew every sin that is reproved:
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otherwise we shall be cursed for our hearing when others are blessed, and be beaten with manie stripes,
otherwise we shall be cursed for our hearing when Others Are blessed, and be beaten with many stripes,
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because we knew our maisters will, and did it not.
Because we knew our masters will, and did it not.
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Secondly, here is a singular consolation for those that desire in their hearts to do the whole will of God;
Secondly, Here is a singular consolation for those that desire in their hearts to do the Whole will of God;
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then they do it in Gods account: for with him we are reputed as we are affected:
then they do it in God's account: for with him we Are reputed as we Are affected:
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if one giue but two mites, as the poore widow did, with a willing and chearefull heart, it shall be accepted and commended;
if one give but two mites, as the poor widow did, with a willing and cheerful heart, it shall be accepted and commended;
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yea though it be but a cup of cold water, it shall not go vnrewarded.
yea though it be but a cup of cold water, it shall not go unrewarded.
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A father doth not respect so much how exactly his child doth any thing, as how obediently he performes it:
A father does not respect so much how exactly his child does any thing, as how obediently he performs it:
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and though he cannot doe as he would, if he weepe, and desire his father to helpe him to doe better, it sufficiently contenteth a parents minde;
and though he cannot do as he would, if he weep, and desire his father to help him to do better, it sufficiently contents a Parents mind;
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so if we be ready and desirous to do euery thing that is commanded, and to beleeue euery thing that is promised,
so if we be ready and desirous to do every thing that is commanded, and to believe every thing that is promised,
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and to auoyde euery euill that is condemned;
and to avoid every evil that is condemned;
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Christ hath said it, and we shall finde it one day, whatsoeuer we feele now, that we are blessed and happy people, members of the Sonne of God, temples of the holy Ghost,
christ hath said it, and we shall find it one day, whatsoever we feel now, that we Are blessed and happy people, members of the Son of God, Temples of the holy Ghost,
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and the sonnes & daughters of the euerliuing God. Our Sauiour saith vnto his disciples, VVithout me ye can do nothing.
and the Sons & daughters of the everliving God. Our Saviour Says unto his Disciples, Without me you can do nothing.
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Doe we then something in truth of heart? then we are in Christ branches of the true vine, Do we then something in truth of heart? then we Are in christ branches of the true vine,
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and bringing forth fruit in him, we shall be still purged to bring forth greater abundance thereof.
and bringing forth fruit in him, we shall be still purged to bring forth greater abundance thereof.
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[ And when the waters arose, the floud beate vpon that house, and could not shake it.
[ And when the waters arose, the flood beat upon that house, and could not shake it.
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] In that he commendeth the goodnesse of this building, because it stood when the stormes did beat vpon it, the doctrine is. that
] In that he commends the Goodness of this building, Because it stood when the storms did beatrice upon it, the Doctrine is. that
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Euery man is that in truth out of temptation, which he sheweth himselfe to bee in temptation.
Every man is that in truth out of temptation, which he shows himself to be in temptation.
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A wise builder is wise before stormes arise, though he be not put to it:
A wise builder is wise before storms arise, though he be not put to it:
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but how shall that be knowne? by the standing of his house in extremitie of weather.
but how shall that be known? by the standing of his house in extremity of weather.
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If in the midst of all tryals he hold his owne and stand it out, and proue the same man still, then is his wisedome apparant to all:
If in the midst of all trials he hold his own and stand it out, and prove the same man still, then is his Wisdom apparent to all:
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he that builds on the sand hath (it may be) as faire and goodly a house in shew as the other;
he that builds on the sand hath (it may be) as fair and goodly a house in show as the other;
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but when the winds arise, it quickely tumbles downe.
but when the winds arise, it quickly tumbles down.
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And so it is with hypocrites, if troubles be approching towards them, especially if they once beginne to pinch them, they are gone: one puffe of temptation; one shew of promotion;
And so it is with Hypocrites, if Troubles be approaching towards them, especially if they once begin to pinch them, they Are gone: one puff of temptation; one show of promotion;
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one storme of affliction, makes all their building in matters of religion to become altogether ruinous.
one storm of affliction, makes all their building in matters of Religion to become altogether ruinous.
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So for the grounds, what could the good ground say for it selfe for a time, which the ill grounds could not? They were all plowed, they all receiued the seede,
So for the grounds, what could the good ground say for it self for a time, which the ill grounds could not? They were all plowed, they all received the seed,
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and brought it aboue ground those that did least. Whence was the difference then? The bad grounds had not the stones digged out, nor the thornes grubbed vp;
and brought it above ground those that did least. Whence was the difference then? The bad grounds had not the stones dug out, nor the thorns grubbed up;
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and therefore the seede springing vp in the one sort, when the parching heat came, withered away;
and Therefore the seed springing up in the one sort, when the parching heat Come, withered away;
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and that in the other was choaked by the thornes, and so came to nought: each of thē failing when their tryall came:
and that in the other was choked by the thorns, and so Come to nought: each of them failing when their trial Come:
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whereas the good ground held out vnto the end. Peter was a good house, Iudas was an ill house;
whereas the good ground held out unto the end. Peter was a good house, Iudas was an ill house;
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therefore when a storme came, though Peter lost a slatte or two, as the best house may,
Therefore when a storm Come, though Peter lost a slat or two, as the best house may,
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yet the foundation and the side-wals stood firme:
yet the Foundation and the side-walls stood firm:
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he wept bitterly for his sinne, and craued pardon for it, and so all was repaired.
he wept bitterly for his sin, and craved pardon for it, and so all was repaired.
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But what of Iudas? he stood indifferently well for a while: but at length when Christ rebuked him, he was full of wrath;
But what of Iudas? he stood indifferently well for a while: but At length when christ rebuked him, he was full of wrath;
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and when the high Priests offered him money, he was full of couetousnesse:
and when the high Priests offered him money, he was full of covetousness:
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and so thinking to gaine more by selling of Christ, than by seruing of him, hee quite forsooke his Maister,
and so thinking to gain more by selling of christ, than by serving of him, he quite forsook his Master,
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and sought how to betray him to his most mortall aduersaries.
and sought how to betray him to his most Mortal Adversaries.
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So Ioseph being good vnder his fathers gouernment, continued good also vnder the gouernment of Infidels, where he had all meanes of damnation, but none of saluation;
So Ioseph being good under his Father's government, continued good also under the government of Infidels, where he had all means of damnation, but none of salvation;
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yea though he were at first in an vnchast house, where he was set vpon by his vnchast mistres;
yea though he were At First in an unchaste house, where he was Set upon by his unchaste mistress;
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and afterwards cast in prison amongst the notablest malefactors in all the country:
and afterwards cast in prison among the notablest malefactors in all the country:
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yet looke what manner of man Ioseph was in his fathers house, the same he was still, both in Potiphars house, and in the prison;
yet look what manner of man Ioseph was in his Father's house, the same he was still, both in Potiphars house, and in the prison;
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and the same he continued to be when he came to great aduancement in Pharaohs court, which was the most dangerous temptation of all the rest.
and the same he continued to be when he Come to great advancement in Pharaohs court, which was the most dangerous temptation of all the rest.
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Hereunto we may adde, that Ioseph was a young man, and therefore more likely to be caried away; but all was nothing:
Hereunto we may add, that Ioseph was a young man, and Therefore more likely to be carried away; but all was nothing:
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when his heart was sound, all the powers of hell could not preuaile against him.
when his heart was found, all the Powers of hell could not prevail against him.
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On the contrary part, it is said of Amaziah, that he did that which was vpright in the eyes of the Lord,
On the contrary part, it is said of Amaziah, that he did that which was upright in the eyes of the Lord,
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but not with a perfect heart. Therefore marke what came of it:but not with a perfect heart. Therefore mark what Come of it:
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after that he had ouercome the Edomites, his heart was lifted vp, and he (contrary to common sense) fell to worship their Idols, whom he had vanquished in battle:
After that he had overcome the Edomites, his heart was lifted up, and he (contrary to Common sense) fell to worship their Idols, whom he had vanquished in battle:
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he would not bee so precise any longer, nor be at the command of euery Prophet, but would take his liberty:
he would not be so precise any longer, nor be At the command of every Prophet, but would take his liberty:
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and so being an hypocrite in the beginning, he manifested himselfe to be a miserable hypocrite in the end.
and so being an hypocrite in the beginning, he manifested himself to be a miserable hypocrite in the end.
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So Ioash all the while the good Priest Iehoiadah liued, that would not suffer him to take ill courses, was very forward,
So Joash all the while the good Priest Iehoiadah lived, that would not suffer him to take ill courses, was very forward,
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yea in some things more forward then Iehoiadah himselfe:
yea in Some things more forward then Jehoiada himself:
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but as soone as Iehoiadah was dead, his religion was dead with him, and of a professour, he became a persecutour;
but as soon as Iehoiadah was dead, his Religion was dead with him, and of a professor, he became a persecutor;
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and nothing could stay him from his wicked courses, vntill he was taken away by a violent death.
and nothing could stay him from his wicked courses, until he was taken away by a violent death.
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But that the point may be yet more cleare, we wil giue instance in some particular things, wherein men iudge themselues to be very strong,
But that the point may be yet more clear, we will give instance in Some particular things, wherein men judge themselves to be very strong,
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when as the truth is they are exceeding weake.
when as the truth is they Are exceeding weak.
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Many will thanke God, that though in other things they come short, yet they are endued with patience:
Many will thank God, that though in other things they come short, yet they Are endued with patience:
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but what doe they when wrongs are offered them? why then they take on as bad as the worst.
but what do they when wrongs Are offered them? why then they take on as bad as the worst.
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Such neede not brag of the aboundance of their patience, for they haue neuer a iot more then they finde when iniures are offered them.
Such need not brag of the abundance of their patience, for they have never a jot more then they find when injures Are offered them.
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So others there are, that hope they loue the truth: but let one of the Family of loue, or of the Brownists set vpon them,
So Others there Are, that hope they love the truth: but let one of the Family of love, or of the Brownists Set upon them,
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and what will they doe? presently beginne to thinke, and speake hardly of the seruantes and seruices of God,
and what will they do? presently begin to think, and speak hardly of the Servants and services of God,
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and of the truth of God. This plainely argueth that there was in the heart but little loue of the truth,
and of the truth of God. This plainly argue that there was in the heart but little love of the truth,
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but much pronenesse & aptnesse vnto errours and heresies.
but much proneness & aptness unto errors and heresies.
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He is the truely couragious souldier that wil stand to it, when the skirmish is at hottest:
He is the truly courageous soldier that will stand to it, when the skirmish is At hottest:
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as for those that will bragge much before, and betake them to their heeles, or ioyne (for feare) with the aduersarie when the battle beginnes, they are meere cowards, vtterly vnworthy of the name of souldiers.
as for those that will brag much before, and betake them to their heals, or join (for Fear) with the adversary when the battle begins, they Are mere cowards, utterly unworthy of the name of Soldiers.
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Againe, others are conceited that they haue merciful hearts;
Again, Others Are conceited that they have merciful hearts;
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but hereby they manifest the quite contrary, that they giue so little of their superfluity to those that are in necessity, whose hearts might be gladded,
but hereby they manifest the quite contrary, that they give so little of their superfluity to those that Are in necessity, whose hearts might be gladded,
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and whose soules might be stirred vp to offer praises and prayers vnto the Lord for them, in regard of their liberality.
and whose Souls might be stirred up to offer praises and Prayers unto the Lord for them, in regard of their liberality.
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Others againe will not be perswaded, but they make conscience of the Sabboth:
Others again will not be persuaded, but they make conscience of the Sabbath:
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but if there be occasion of trauell offered on that day, will they not rather God should lose his glory,
but if there be occasion of travel offered on that day, will they not rather God should loose his glory,
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than they their commodity? Yes surely, and thereby they shew themselues to be but prophane persons, that did neuer conscionably sanctify the Sabboth:
than they their commodity? Yes surely, and thereby they show themselves to be but profane Persons, that did never Conscionably sanctify the Sabbath:
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for if they had done so, euery sleight temptation would neuer carry them so farre wide.
for if they had done so, every sleight temptation would never carry them so Far wide.
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This serueth for comfort vnto those that haue laid a sure foundation: it is impossible that they should fall away;
This serveth for Comfort unto those that have laid a sure Foundation: it is impossible that they should fallen away;
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for temptations doe not make those that are good to become ill, but onely try what euery one is.
for temptations do not make those that Are good to become ill, but only try what every one is.
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Gold is as good when it comes out of the fire, as when it is cast in, nay better many times;
Gold is as good when it comes out of the fire, as when it is cast in, nay better many times;
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whereas copper that was before glistering in shew, appeares to be that indeed which formerly it was,
whereas copper that was before glistering in show, appears to be that indeed which formerly it was,
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though men discerned it not so wel til it had gone through the fire. This comfort the Apostle Iohn giueth vs:
though men discerned it not so well till it had gone through the fire. This Comfort the Apostle John gives us:
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saying, VVhosoeuer is borne of God sinneth not: and why? for his seed remaineth in him, &c. that is, he can neuer be brought vnder the dominion of sin any more,
saying, Whosoever is born of God Sinneth not: and why? for his seed remains in him, etc. that is, he can never be brought under the dominion of since any more,
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because the immortal seed of the word, sowne in his heart, can neuer die.
Because the immortal seed of the word, sown in his heart, can never die.
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It is as possible to pull the Sunne out of heauen, as to pul grace out of such an ones heart:
It is as possible to pull the Sun out of heaven, as to pull grace out of such an ones heart:
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because all such are kept by the power of God himselfe.
Because all such Are kept by the power of God himself.
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Adam at first stood by his owne strength, but euery Christian now standeth by Gods strength; Adam At First stood by his own strength, but every Christian now Stands by God's strength;
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VVho is greater then all: so that none can take them out of his hand. Who is greater then all: so that none can take them out of his hand.
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This then serues to answere the obiections of diuers that are troubled with doubts and feares.
This then serves to answer the objections of diverse that Are troubled with doubts and fears.
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What if the pestilence should take hold of mee, and I should be shut vp,
What if the pestilence should take hold of me, and I should be shut up,
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and all my friends forsake me? Why now examine what foundation you haue laid before this storme assaile you:
and all my Friends forsake me? Why now examine what Foundation you have laid before this storm assail you:
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if your heart be vpright with God, all the powers of hell can doe you no hurt.
if your heart be upright with God, all the Powers of hell can do you no hurt.
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But what if the pangs of death should be very bitter? If they be, Christ can sweeten and sanctify them.
But what if the pangs of death should be very bitter? If they be, christ can sweeten and sanctify them.
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But what if religion should change, how should I doe then? As well as any time before:
But what if Religion should change, how should I do then? As well as any time before:
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for God neuer changeth, and therefore if you be a branch of the true vine once, you shall neuer be cut off,
for God never changes, and Therefore if you be a branch of the true vine once, you shall never be Cut off,
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but remaine in the vine for euer.
but remain in the vine for ever.
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Therefore we should be so farre from being afraid of any fiery tryals, that we should reioyce when we fall into diuers temptations. And the Apostle yeeldeth 2. good reasons.
Therefore we should be so Far from being afraid of any fiery trials, that we should rejoice when we fallen into diverse temptations. And the Apostle yields 2. good Reasons.
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First because thereby our faith is refined. Other weapons, the more they are vsed, the worse they are:
First Because thereby our faith is refined. Other weapons, the more they Are used, the Worse they Are:
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but it is otherwise with this shield of faith; the more blowes it receiues, the better it is.
but it is otherwise with this shield of faith; the more blows it receives, the better it is.
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Secondly these tryals do work patience, as is plaine in Iob, who by his weaknesse and humble submission vnto God vnder his grieuous crosses, did much honour the Lord;
Secondly these trials do work patience, as is plain in Job, who by his weakness and humble submission unto God under his grievous Crosses, did much honour the Lord;
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so that sathan is the lesser in all such conflicts, Secondly this is for terrour to them that haue not a sound inside:
so that sathan is the lesser in all such conflicts, Secondly this is for terror to them that have not a found inside:
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when afflictions come (as come they will sooner or later,) they that are vnsound will shew themselues to be vnsound,
when afflictions come (as come they will sooner or later,) they that Are unsound will show themselves to be unsound,
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and they that are false-hearted in the sight of God, will appeare to be so in the sight of men.
and they that Are False-hearted in the sighed of God, will appear to be so in the sighed of men.
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Therefore let euery one looke vnto his heart, or else his fall will be fearefull and shamefull.
Therefore let every one look unto his heart, or Else his fallen will be fearful and shameful.
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Neither let men dreame that it will be alwaies Summer:
Neither let men dream that it will be always Summer:
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nay, the Lord hath said, that those that peruert their waies shall be knowne: hypocrites shall be sifted first or last:
nay, the Lord hath said, that those that pervert their ways shall be known: Hypocrites shall be sifted First or last:
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and then their filthy nakednesse will appeare.
and then their filthy nakedness will appear.
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In the Acts of the Apostles we reade of many that made profession of Christ, who when Paul brought amongst them the fire of persecution, to try what mettall they were, they in steed of standing for Christ, fell to blaspheming of his name.
In the Acts of the Apostles we read of many that made profession of christ, who when Paul brought among them the fire of persecution, to try what mettle they were, they in steed of standing for christ, fell to blaspheming of his name.
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Pauls cruelty was but the occasion of this, the cause was in themselues:Paul's cruelty was but the occasion of this, the cause was in themselves:
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for if they had bene faithfull Christians, they would rather haue denyed their life, than the Lord of life;
for if they had be faithful Christians, they would rather have denied their life, than the Lord of life;
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and haue endured a temporall death, than an eternall.
and have endured a temporal death, than an Eternal.
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Indeed Gods deare children may be somewhat frighted and terrified at first, but they quickly recouer themselues againe:
Indeed God's deer children may be somewhat frighted and terrified At First, but they quickly recover themselves again:
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being therein like a pure spring, which being trodde in by beasts, or any other way stirred, will be somewhat muddy for a while;
being therein like a pure spring, which being trod in by beasts, or any other Way stirred, will be somewhat muddy for a while;
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but come within an houre after, and you shall finde it settled againe.
but come within an hour After, and you shall find it settled again.
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Therefore Christians should not be discouraged, though they finde a passion of feare, and vnbeliefe now and then,
Therefore Christians should not be discouraged, though they find a passion of Fear, and unbelief now and then,
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if so be ordinarily they send foorth pure water:
if so be ordinarily they send forth pure water:
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for there is a great difference betwixt them and hypocrites, who are filthy puddles, hauing a little faire water running on the toppe;
for there is a great difference betwixt them and Hypocrites, who Are filthy puddles, having a little fair water running on the top;
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but if they be stirred and raked into, they will appeare to be most loathsome, neither will they be easily settled againe.
but if they be stirred and raked into, they will appear to be most loathsome, neither will they be Easily settled again.
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[ And it fell by and by, and the fall of that house was great ] Carnall men make it a small matter for one to forsake the profession of the truth.
[ And it fell by and by, and the fallen of that house was great ] Carnal men make it a small matter for one to forsake the profession of the truth.
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But the Lord esteemeth that [ a great fall ] yea greater then if the Sunne and the starres fell from heauen:
But the Lord esteems that [ a great fallen ] yea greater then if the Sun and the Stars fell from heaven:
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so that the point is, that of all fals the fall from religion is the most woefull.
so that the point is, that of all falls the fallen from Religion is the most woeful.
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Nebuchadnezzars fal was great when he was stript of his Empire, and in steed of ruling men was turned into the wildernesse to liue amongst beasts, to eate and drinke with the wilde asses, Nebuchadnezar's fall was great when he was stripped of his Empire, and in steed of ruling men was turned into the Wilderness to live among beasts, to eat and drink with the wild asses,
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and that for seauen yeares together:
and that for seauen Years together:
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this was a marueilous great fall, yet not comparable to theirs, that of professours become profane persons.
this was a marvelous great fallen, yet not comparable to theirs, that of professors become profane Persons.
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For whereas Nebuchadnezzar went from men to beasts, they go from godly men to wicked Atheists, that are worse then beasts,
For whereas Nebuchadnezzar went from men to beasts, they go from godly men to wicked Atheists, that Are Worse then beasts,
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yea to the company of diuels, and of all the damned spirits.
yea to the company of Devils, and of all the damned spirits.
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And whereas Nebucadnezzar had a stumpe left in the ground, which after seauen yeares should sproute foorth againe,
And whereas Nebuchadnezzar had a stump left in the ground, which After seauen Years should sprout forth again,
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and so he should returne to a better estate then he enioyed before; those that are reuolts and backesliders, haue no stumpe at all left in the ground, but are vnrecouerable:
and so he should return to a better estate then he enjoyed before; those that Are revolts and backsliders, have no stump At all left in the ground, but Are unrecoverable:
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For if we sinne willingly after we haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinne, For if we sin willingly After we have received the knowledge of the truth, there remains no more sacrifice for sin,
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but a fearefull looking for of iudgement, & of a violent fire, which shal deuoure the aduersaries. but a fearful looking for of judgement, & of a violent fire, which shall devour the Adversaries.
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Nothing doth so prouoke the vengeance of God against men, as this wretched apostacie doth.
Nothing does so provoke the vengeance of God against men, as this wretched apostasy does.
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For a man to fall from riches to pouertie, from promotion to debasement, &c. it is a matter of nothing;
For a man to fallen from riches to poverty, from promotion to debasement, etc. it is a matter of nothing;
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God loues him neuer the worse: but to fall from profession to prophanenesse; from God to the Diuell; from heauen to hell; from life to death;
God loves him never the Worse: but to fallen from profession to profaneness; from God to the devil; from heaven to hell; from life to death;
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this is a lamentable thing indeede.
this is a lamentable thing indeed.
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Dauid did not sustaine the fall of his house, but had onely some tiles, and a part of the roofe blowne off:David did not sustain the fallen of his house, but had only Some tiles, and a part of the roof blown off:
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yet was that a greater losse than if he had bene depriued of his kingdome:
yet was that a greater loss than if he had be deprived of his Kingdom:
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neither would that haue so rent his soule, and crusht his bones, and grownd his heart to powder,
neither would that have so rend his soul, and crushed his bones, and ground his heart to powder,
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as the committing of those offensiue euils did:
as the committing of those offensive evils did:
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nay, if he had bene set vpon a steepe rocke with a milstone about his necke,
nay, if he had be Set upon a steep rock with a millstone about his neck,
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and from thence had bene cast headlong into the sea, it had bene but a trifle in comparison of the other.
and from thence had be cast headlong into the sea, it had be but a trifle in comparison of the other.
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Oh then how fearefull must their case be that do vtterly forsake the liuing God? If his deadnesse and hardnesse of heart,
O then how fearful must their case be that doe utterly forsake the living God? If his deadness and hardness of heart,
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and inabilitie to do duties to God and men, were more bitter then the most violent death vnto him;
and inability to do duties to God and men, were more bitter then the most violent death unto him;
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if I say, the very decay in grace did bring with it such torture; what must they expect either in this world, or in that which is to come,
if I say, the very decay in grace did bring with it such torture; what must they expect either in this world, or in that which is to come,
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or both, who do not onely in part, but wholly lose that taste of good things which once they had? and do not onely in a passion,
or both, who do not only in part, but wholly loose that taste of good things which once they had? and do not only in a passion,
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as Peter did, deny Christ, but quite and cleane forsake him? Now the reasons to proue that this fall is the greatest, are these.
as Peter did, deny christ, but quite and clean forsake him? Now the Reasons to prove that this fallen is the greatest, Are these.
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1. Because the things which they lose are most precious, being spirituall things. 2 The ruine is in the soule, which is the more excellent part.
1. Because the things which they loose Are most precious, being spiritual things. 2 The ruin is in the soul, which is the more excellent part.
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And furthermore, the effects will proue as much, which are, 1. Monstrous shame;
And furthermore, the effects will prove as much, which Are, 1. Monstrous shame;
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for when any one fals from profession, all the world sees he was but an hypocrite at best:
for when any one falls from profession, all the world sees he was but an hypocrite At best:
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and then prophane persons will insult and triumph; These are your professors; these are they that will heare Sermons;
and then profane Persons will insult and triumph; These Are your professors; these Are they that will hear Sermons;
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they are as badde people as any liuing; I will trust none of them all for such a ones sake:
they Are as bad people as any living; I will trust none of them all for such a ones sake:
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and thus they purchase infamy and disgrace vnto themselues, as Achitophel and Iudas did.
and thus they purchase infamy and disgrace unto themselves, as Ahithophel and Iudas did.
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2 And not onely so, but also euerlasting paines, as we see in Iudas; who did not onely dye a base kinde of death, being his owne executioner,
2 And not only so, but also everlasting pains, as we see in Iudas; who did not only die a base kind of death, being his own executioner,
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and hauing his filthy bowels, that had bene so full of couetousnesse and cruelty, gushing out:
and having his filthy bowels, that had be so full of covetousness and cruelty, gushing out:
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but also seeking to exempt himselfe from the paines and gripings of an ill conscience, hee cast himselfe into the torments of hell, which are easlesse and endlesse.
but also seeking to exempt himself from the pains and gripings of an ill conscience, he cast himself into the torments of hell, which Are easlesse and endless.
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For instruction, that we should labour to set sure in the thinges of God: for better is it to haue any decay, then a decay in the conscience:
For instruction, that we should labour to Set sure in the things of God: for better is it to have any decay, then a decay in the conscience:
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and to haue any losse and hurt, then those which are in the soule.
and to have any loss and hurt, then those which Are in the soul.
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Now if we would not haue a great and shamefull fall, let vs take the direction of Iude, which he giues as a preseruatiue against apostacie.
Now if we would not have a great and shameful fallen, let us take the direction of Iude, which he gives as a preservative against apostasy.
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But yee, beloued (saith he) edifie your selues in your most holy faith. That is the first thing, that we must still bee building vp of our selues,But ye, Beloved (Says he) edify your selves in your most holy faith. That is the First thing, that we must still be building up of our selves,
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and striue to be better and better: for we are like a boate that goes against the streame;
and strive to be better and better: for we Are like a boat that Goes against the stream;
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if we labour not with might and maine to rowe vpward, we shall be carried violently downeward.
if we labour not with might and main to row upward, we shall be carried violently downward.
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A second thing is, that we must pray in the holy Ghost. Many will bragge that they say their praiers morning and night:
A second thing is, that we must pray in the holy Ghost. Many will brag that they say their Prayers morning and night:
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but do they pray their praiers? A parrot may say a praier, but Christians must pray in the holy Ghost, that is, with such petitions as the Spirit warranteth,
but do they pray their Prayers? A parrot may say a prayer, but Christians must pray in the holy Ghost, that is, with such petitions as the Spirit warrants,
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and with sighes and groanes which it worketh in the heart.
and with sighs and groans which it works in the heart.
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These two things whosoeuer can practise, namely, to build vp himselfe daily, and offer vp faithfull prayers vnto God, he shall be sure to stand fast and firme.
These two things whosoever can practise, namely, to built up himself daily, and offer up faithful Prayers unto God, he shall be sure to stand fast and firm.
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Secondly, this is for comfort to those on whom the Lord hath bestowed his good Spirit:
Secondly, this is for Comfort to those on whom the Lord hath bestowed his good Spirit:
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for if it be the greatest fall to fall from religion, then it is the greatest rising to rise vnto grace:
for if it be the greatest fallen to fallen from Religion, then it is the greatest rising to rise unto grace:
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and if they be cursed that fall away, then blessed are those that draw neare vnto God,
and if they be cursed that fallen away, then blessed Are those that draw near unto God,
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and with full purpose of heart cleaue vnto him, growing daily in humility, and in contempt of the world, in conscience towards God,
and with full purpose of heart cleave unto him, growing daily in humility, and in contempt of the world, in conscience towards God,
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and in care to leade a good and holy life before men. This is indeed the greatest promotion:
and in care to lead a good and holy life before men. This is indeed the greatest promotion:
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and therefore Iames saith, Let the brother that is of low degree, reioyce in that he is exalted.
and Therefore James Says, Let the brother that is of low degree, rejoice in that he is exalted.
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Exalted (might some say:) what exaltation is that, when they are as poore as euer they were? A marueilous great exaltation it is;
Exalted (might Some say:) what exaltation is that, when they Are as poor as ever they were? A marvelous great exaltation it is;
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for they are made Christians, and so consequently kings, both in respect of grace and glory.
for they Are made Christians, and so consequently Kings, both in respect of grace and glory.
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Caine and Nimrod, and many other reprobates, went beyond ▪ ten thousand of vs for outward things: Cain and Nimrod, and many other Reprobates, went beyond ▪ ten thousand of us for outward things:
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but all that aduancement was to their greater shame and confusion.
but all that advancement was to their greater shame and confusion.
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For earthly promotion is nothing else but an high stage, and if one be an idiote, it were better for him to play his part on the ground:
For earthly promotion is nothing Else but an high stage, and if one be an idiot, it were better for him to play his part on the ground:
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if those that are in eminent places haue not power to maister their owne lusts and carnall affections, they are but great fooles vpon an high stage.
if those that Are in eminent places have not power to master their own Lustiest and carnal affections, they Are but great Fools upon an high stage.
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Therefore let vs seeke for spirituall things more then for earthly, and be more thankfull and ioyfull when we finde grace in our hearts,
Therefore let us seek for spiritual things more then for earthly, and be more thankful and joyful when we find grace in our hearts,
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then if we should find many mines of gold, which none could lay claime vnto but our selues.
then if we should find many mines of gold, which none could lay claim unto but our selves.
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The end of the second Sermon, vpon the 6. of Luke.
The end of the second Sermon, upon the 6. of Luke.
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THE THIRD SERMON vpon the fourteenth Psalme. PSALME 14. Verse 5. There they shall be taken with feare, because God is in the generation of the iust.
THE THIRD SERMON upon the fourteenth Psalm. PSALM 14. Verse 5. There they shall be taken with Fear, Because God is in the generation of the just.
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6 You haue made a mocke of the counsell of the poore, because the Lord is his trust.
6 You have made a mock of the counsel of the poor, Because the Lord is his trust.
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IN the former part of this Psalme is set downe the iust complaint of the Prophet, concerning the sinfull and corrupt nature,
IN the former part of this Psalm is Set down the just complaint of the Prophet, Concerning the sinful and corrupt nature,
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and conuersation of all vnregenerate persons;
and Conversation of all unregenerate Persons;
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where is declared their horrible impietie against God, in that they sayd in their hearts, there was no God:
where is declared their horrible impiety against God, in that they said in their hearts, there was no God:
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as also their bloudy crueltie against his seruants, in that they deuoured them as greedily as an hungry man doth eate bread. Both which, their impietie and crueltie, are sufficiently proued:
as also their bloody cruelty against his Servants, in that they devoured them as greedily as an hungry man does eat bred. Both which, their impiety and cruelty, Are sufficiently proved:
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first, by their abhominable practise and behauiour, both in committing euill, and in omitting good. v. 1. 3. 4. Secondly, by the testimony of the Lord, who tooke a suruey of their disposition and cariage.
First, by their abominable practice and behaviour, both in committing evil, and in omitting good. v. 1. 3. 4. Secondly, by the testimony of the Lord, who took a survey of their disposition and carriage.
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v. 2. Thirdly, by the euidence of their owne consciences, Do not the workers of iniquity know, & c?
v. 2. Thirdly, by the evidence of their own Consciences, Do not the workers of iniquity know, & c?
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Now in these words the holy Ghost sheweth what will be the end and issue of such vngodly courses,
Now in these words the holy Ghost shows what will be the end and issue of such ungodly courses,
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and what iudgement will fall vpon such irreligious and cruell persons;
and what judgement will fallen upon such irreligious and cruel Persons;
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describing it 1 First, by the manner of it [ There they shall be taken with feare ] that is, in the mids of their sinfull practises, horrible terrours shall take hold of them,
describing it 1 First, by the manner of it [ There they shall be taken with Fear ] that is, in the mids of their sinful practises, horrible terrors shall take hold of them,
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so that they shall be full of trembling and amazement. 2 Secondly, by the principall causes for which this iudgment is sent, which are two. 1 One in respect of God, viz. his fauour and loue vnto his people, which he manifesteth by being in the congregation of the righteous.
so that they shall be full of trembling and amazement. 2 Secondly, by the principal Causes for which this judgement is sent, which Are two. 1 One in respect of God, viz. his favour and love unto his people, which he manifesteth by being in the congregation of the righteous.
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That is, among all righteous persons;
That is, among all righteous Persons;
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and that not with an idle presence, but standing with them and for them, to vphold, direct,
and that not with an idle presence, but standing with them and for them, to uphold, Direct,
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and comfort them according to their need, and to confound all such as lift vp their heads against them. 2 Another cause is in regard of the enemies of God and of his people, to wit, their malice and sinfulnesse:
and Comfort them according to their need, and to confound all such as lift up their Heads against them. 2 another cause is in regard of the enemies of God and of his people, to wit, their malice and sinfulness:
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against which the holy Ghost inueigheth by way of insultation, You haue made a mocke, &c. q. d.
against which the holy Ghost inveigheth by Way of insultation, You have made a mock, etc. q. worser.
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You shall assuredly be met withall;
You shall assuredly be met withal;
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and will you know why? You haue made a mocke of the counsell of the poore. That is, at their resolute purpose to seeke God,
and will you know why? You have made a mock of the counsel of the poor. That is, At their resolute purpose to seek God,
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and their constant endeuours to depend vpon him, as the words following seeme to imply. Because the Lord is his trust. q. d.
and their constant endeavours to depend upon him, as the words following seem to imply. Because the Lord is his trust. q. worser.
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You are so farre from taking good wayes, and resting vpon the prouidence and goodnesse of God your selues, that you disgrace and despite those that will doe so;
You Are so Far from taking good ways, and resting upon the providence and Goodness of God your selves, that you disgrace and despite those that will do so;
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and therefore without doubt, woe and miserie shall ouertake and ouerwhelme you, when you little imagine any such matter.
and Therefore without doubt, woe and misery shall overtake and overwhelm you, when you little imagine any such matter.
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Vers. 5. [ There they shall be taken with feare ] We may reade in the former part of the Psalme, how forward these men were vnto all vngodlines, and vnrighteousnesse;
Vers. 5. [ There they shall be taken with Fear ] We may read in the former part of the Psalm, how forward these men were unto all ungodliness, and unrighteousness;
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and now see how they are affected, and thence learne this doctrine:
and now see how they Are affected, and thence Learn this Doctrine:
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that Those that are most bold to commit sin are most cowardly when dangers doe approach.
that Those that Are most bold to commit since Are most cowardly when dangers do approach.
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Hardines, and venturousnesse in euill courses, hath commonly darstardlinesse attending thereupon, when any occasion of feare is offered.
Hardiness, and venturousness in evil courses, hath commonly darstardlinesse attending thereupon, when any occasion of Fear is offered.
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There they shall be taken with feare (saith the Prophet,) that is, in the very height of their impiety against the Lord,There they shall be taken with Fear (Says the Prophet,) that is, in the very height of their impiety against the Lord,
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and of their cruelty against his seruants;
and of their cruelty against his Servants;
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euen there they shall be surprizsed with horrour and astonishment, albeit they in their folly say, There is no God; and therefore rush into all abhominations, vtterly casting off the yoake of obedience,
even there they shall be surprizsed with horror and astonishment, albeit they in their folly say, There is no God; and Therefore rush into all abominations, utterly casting off the yoke of Obedience,
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and delighting in nothing more, than in deuouring Gods people:
and delighting in nothing more, than in devouring God's people:
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yet will he make them know that there is a God in heauen, that takes notice of their workes and of their waies;
yet will he make them know that there is a God in heaven, that Takes notice of their works and of their ways;
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and if nothing else will cause them to beleeue it, the very torments and tortures which he suddenly and strangely inflicteth vpon their consciences, shall make them, will they nill they, to confesse it.
and if nothing Else will cause them to believe it, the very torments and tortures which he suddenly and strangely inflicteth upon their Consciences, shall make them, will they nill they, to confess it.
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For when they presume of all manner of safety, and doe not so much as dreame of any perill that is toward,
For when they presume of all manner of safety, and do not so much as dream of any peril that is towards,
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because of the weaknesse and basenesse of their aduersaries;
Because of the weakness and baseness of their Adversaries;
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then some vnexpected euill shall ouertake them, and anguish shall come vpon them, Euen as trauell vpon a woman that i• with child, that is, suddenly, grieuously, and vnauoydably.
then Some unexpected evil shall overtake them, and anguish shall come upon them, Even as travel upon a woman that i• with child, that is, suddenly, grievously, and avoidable.
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This is denounced as a part of the curse to be executed vpon those that would not obey the lawes of God,
This is denounced as a part of the curse to be executed upon those that would not obey the laws of God,
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nor feare the glorious and fearefull name of the Lord: That he would giue them a trembling heart, and a sorrowfull mind:
nor Fear the glorious and fearful name of the Lord: That he would give them a trembling heart, and a sorrowful mind:
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that they should feare both day and night: that in the morning they should say, VVould it were euening;
that they should Fear both day and night: that in the morning they should say, Would it were evening;
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and at euening, VVould God it were morning. and At evening, Would God it were morning.
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Which very curse is expressed in other termes in the booke of Leuiticus, where the Lord threatneth those that would not be reformed,
Which very curse is expressed in other terms in the book of Leviticus, where the Lord threatens those that would not be reformed,
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but would walke stubbornely against him, that he would send a faintnesse into their hearts, in so much that the sound of a leafe shaken should chase them,
but would walk stubbornly against him, that he would send a faintness into their hearts, in so much that the found of a leaf shaken should chase them,
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and they should flie as flying from a sword, though none did pursue them. This point may be made yet more plaine by examples.and they should fly as flying from a sword, though none did pursue them. This point may be made yet more plain by Examples.
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King Ahaz was maruailous bold in his idolatrous and wicked courses, reiecting the ordinances of God,
King Ahaz was marvelous bold in his idolatrous and wicked courses, rejecting the ordinances of God,
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and bringing in heathenish abominations in stead thereof, without any feare of God or of his iudgements.
and bringing in Heathenish abominations in stead thereof, without any Fear of God or of his Judgments.
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But how was he affected when danger was neare? The Prophet Isaiah telleth vs, that when the king of Aram and the king of Israel came against him, his heart (together with the hearts of his people (that were like vnto him) was moued as the trees of the forest are moued by the winde:
But how was he affected when danger was near? The Prophet Isaiah Telleth us, that when the King of Aram and the King of Israel Come against him, his heart (together with the hearts of his people (that were like unto him) was moved as the trees of the forest Are moved by the wind:
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That is, both he and all his souldiers were euen as Aspen leaues, or some such like, that in a great tempest of boisterous winds are maruailously tossed and shaken:
That is, both he and all his Soldiers were even as Aspen leaves, or Some such like, that in a great tempest of boisterous winds Are marvelously tossed and shaken:
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the feare of their enemies that were neare at hand, did make them, hauing no faith in God, exceedingly to quake and tremble.
the Fear of their enemies that were near At hand, did make them, having no faith in God, exceedingly to quake and tremble.
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The like wherunto the same Prophet foretelleth concerning the vnbeleeuing Iewes, speaking of that which should be,
The like whereunto the same Prophet foretelleth Concerning the unbelieving Iewes, speaking of that which should be,
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as if it were already done.
as if it were already done.
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The sinners is Sion were afraid, (saith he) a feare is come vpon the hypocrites. The Sinners is Sion were afraid, (Says he) a Fear is come upon the Hypocrites.
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When Gods iudgments doe flie abroad in the world, this is the vse that sinfull persons will make of them:
When God's Judgments do fly abroad in the world, this is the use that sinful Persons will make of them:
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they will vexe their hearts with hellish and desperate feares, and cry out, VVho among vs shall dwell with deuouring fire? VVho among vs shall dwell with euerlasting burnings? For so they conceiue of God, that he is a consuming fire, (as indeed he is vnto such as they are,) and that he will not onely torment them presently, but euerlastingly.
they will vex their hearts with hellish and desperate fears, and cry out, Who among us shall dwell with devouring fire? Who among us shall dwell with everlasting burnings? For so they conceive of God, that he is a consuming fire, (as indeed he is unto such as they Are,) and that he will not only torment them presently, but everlastingly.
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We may reade of Saul, in what wofull perplexity he was when he must part with his kingdome and his life at once.
We may read of Saul, in what woeful perplexity he was when he must part with his Kingdom and his life At once.
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In the time of his prosperity he was a man of great courage, and too too boysterous against Dauid: yet when newes came vnto him that he must dye, the very report of it caused him straight way to fall all along vpon the earth like a beast,
In the time of his Prosperity he was a man of great courage, and too too boisterous against David: yet when news Come unto him that he must die, the very report of it caused him straight Way to fallen all along upon the earth like a beast,
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so that all that were present had much adoe to make him arise, and take a little food to refresh him.
so that all that were present had much ado to make him arise, and take a little food to refresh him.
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He was strong in body, and mighty in battle, but sinfull in heart, and therefore cowardly in heart:
He was strong in body, and mighty in battle, but sinful in heart, and Therefore cowardly in heart:
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& the like might be shewed concerning Belshazzar king of Ba•el, Daniel 5. and the souldiers that kept the sepulcher where Christ was laid, when the Angell appeared in glory.
& the like might be showed Concerning Belshazzar King of Ba•el, daniel 5. and the Soldiers that kept the sepulcher where christ was laid, when the Angel appeared in glory.
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But let vs consider of the reasons hereof. One is, because all misery commeth vpon them vsually at vnawares:
But let us Consider of the Reasons hereof. One is, Because all misery comes upon them usually At unawares:
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For they sooth vp themselues in their naughtinesse, and perswade themselues that all shall be peace,
For they sooth up themselves in their naughtiness, and persuade themselves that all shall be peace,
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though they walke on according to the stubbornnesse of their owne hearts:
though they walk on according to the stubbornness of their own hearts:
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& therefore crosses being vnexpected, doe finde them vnprepared, and so cast them into greater perplexity and anguish.
& Therefore Crosses being unexpected, do find them unprepared, and so cast them into greater perplexity and anguish.
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It is said ( Psal. 53. 5.) concerning vngodly men: There they were afraid for feare, where no feare was.
It is said (Psalm 53. 5.) Concerning ungodly men: There they were afraid for Fear, where no Fear was.
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Not but there was perill, and so cause of feare, but they had no expectation thereof;
Not but there was peril, and so cause of Fear, but they had no expectation thereof;
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they mistrusted nothing, but went on as boldly in sinning, as a man would doe in the workes of his calling,
they Mistrusted nothing, but went on as boldly in sinning, as a man would do in the works of his calling,
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& therefore were their hearts so distracted with feares when troubles did light vpon them.
& Therefore were their hearts so distracted with fears when Troubles did Light upon them.
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A second reason why presumptuous offenders are so tormented with horrour is, because many times the iudgements that God layeth vpon them are very grieuous:
A second reason why presumptuous offenders Are so tormented with horror is, Because many times the Judgments that God Layeth upon them Are very grievous:
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as they haue pressed downe others with heauy burdens, so the Lord pursueth them with heauy plagues.
as they have pressed down Others with heavy burdens, so the Lord pursueth them with heavy plagues.
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Those that offend onely through infirmity, shall haue more milde and gentle corrections:
Those that offend only through infirmity, shall have more mild and gentle corrections:
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but as for them that transgresse with an high hand, the Lord will visite them with sharper scourges:
but as for them that transgress with an high hand, the Lord will visit them with sharper scourges:
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and as they haue bene more bitter against their neighbours, so the Lord will haue them to drink more deeply of that cup which they prepared for others.
and as they have be more bitter against their neighbours, so the Lord will have them to drink more deeply of that cup which they prepared for Others.
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Thirdly, God in his iustice will haue his hand to be seene against those that make warre against him, and against his people:
Thirdly, God in his Justice will have his hand to be seen against those that make war against him, and against his people:
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he will appeare in his anger against such, and that must needes be terrible vnto them.
he will appear in his anger against such, and that must needs be terrible unto them.
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There is no blessing so small, but if it come with Gods fauour, it is made very great:
There is no blessing so small, but if it come with God's favour, it is made very great:
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neither is there any crosse so small, but if it come with Gods displeasure, it is made exceeding grieuous;
neither is there any cross so small, but if it come with God's displeasure, it is made exceeding grievous;
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and that made them so afraid. Isa. 33. 14. of whom mention was made before. A fourth cause of their great terrour is, the guiltinesse of their consciences.
and that made them so afraid. Isaiah 33. 14. of whom mention was made before. A fourth cause of their great terror is, the guiltiness of their Consciences.
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They haue imposed vpon them grieuous burdens, which when the world went well with them, they scarse euer felt:
They have imposed upon them grievous burdens, which when the world went well with them, they scarce ever felt:
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but in time of distresse they are made sensible thereof;
but in time of distress they Are made sensible thereof;
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and then they haue as it were a hell within them, and are continually vpon the racke.
and then they have as it were a hell within them, and Are continually upon the rack.
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But that we may not mistake the meaning of this point, we must vnderstand, that this faint-heartednesse and cowardlinesse doth not alwaies come vpon presumptuous sinners when they behold imminent dangers:
But that we may not mistake the meaning of this point, we must understand, that this faintheartedness and cowardliness does not always come upon presumptuous Sinners when they behold imminent dangers:
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for though none of them haue true courage & fortitude, yet many of them haue a kind of desperate stoutnesse and resolution,
for though none of them have true courage & fortitude, yet many of them have a kind of desperate stoutness and resolution,
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when they doe as it were see death present before their faces:
when they do as it were see death present before their faces:
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which proceedeth from a kind of deadnesse that is vpon their hearts, and a brawninesse that hath ouergrowne their consciences to their greater condemnation.
which Proceedeth from a kind of deadness that is upon their hearts, and a brawniness that hath overgrown their Consciences to their greater condemnation.
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But when it pleaseth he Lord to waken them out of the dead slumber, and to set the worme of conscience aworke within them,
But when it Pleases he Lord to waken them out of the dead slumber, and to Set the worm of conscience awork within them,
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then this doctrine holdeth true without any exception, that the boldest sinners proue at length the basest cowards;
then this Doctrine holds true without any exception, that the Boldest Sinners prove At length the Basest cowards;
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& they that haue bene most audacious in aduenturing vpon the most mischieuous euils, do become of all others most timorous when Gods reuenging hand seazeth vpon them for the same.
& they that have be most audacious in adventuring upon the most mischievous evils, do become of all Others most timorous when God's revenging hand seizeth upon them for the same.
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First therefore let vs hence learne not to embolden our selues to sinne in confidence of any outward helps:
First Therefore let us hence Learn not to embolden our selves to sin in confidence of any outward helps:
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for there is nothing in the world that can procure vs safety if we by our inquities do set the Lord against vs.
for there is nothing in the world that can procure us safety if we by our iniquities do Set the Lord against us
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Yet many are so foolish that they will trust in lying vanities for their safegard and protection.
Yet many Are so foolish that they will trust in lying vanities for their safeguard and protection.
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Some will say, Tush, none of their threatnings shall fright me:
some will say, Tush, none of their threatenings shall fright me:
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for if the worst come to the worst, I can haue twenty deuices to helpe my selfe.
for if the worst come to the worst, I can have twenty devices to help my self.
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But was not Achitophel as deepe a polititian as the best of vs? yet when Gods terrible stroake was vpon his heart, all his cunning could not keepe him from hanging himselfe.
But was not Ahithophel as deep a politician as the best of us? yet when God's terrible stroke was upon his heart, all his cunning could not keep him from hanging himself.
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Others there are that rest vpon the multitude, and thinke themselues sufficiently sheltred from Gods plagues,
Others there Are that rest upon the multitude, and think themselves sufficiently sheltered from God's plagues,
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if they haue a great many to ioyne with them.
if they have a great many to join with them.
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Why should should we not sport and game, and take our full pleasure vpon the Sabboth? (say they:) doth not all the country so? If it be so dangerous, many others shal feele the smart of it as well as we. They shall so indeed:
Why should should we not sport and game, and take our full pleasure upon the Sabbath? (say they:) does not all the country so? If it be so dangerous, many Others shall feel the smart of it as well as we. They shall so indeed:
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for in the beginning of this Psalme it is said:
for in the beginning of this Psalm it is said:
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They are all corrupt, all gone out of the way, there is none that doth good, no not one: They Are all corrupt, all gone out of the Way, there is none that does good, no not one:
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so that there was as it were an vniuersall conspiracy in euill; yet is it said of them all:
so that there was as it were an universal Conspiracy in evil; yet is it said of them all:
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There were they taken with feare. And at the last day at the beholding of the terrible signes that shall appeare,There were they taken with Fear. And At the last day At the beholding of the terrible Signs that shall appear,
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and at the hearing of the roaring of the sea, all nations shall quake and tremble:
and At the hearing of the roaring of the sea, all Nations shall quake and tremble:
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so that the multitude of offenders doth no whit better their case, nay that rather maketh it worse:
so that the multitude of offenders does not whit better their case, nay that rather makes it Worse:
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for sometimes euen where there is no perill, the very hearing of many sending foorth bitter cryes and lamentable complaints, is a sufficient terrour:
for sometime even where there is no peril, the very hearing of many sending forth bitter cries and lamentable complaints, is a sufficient terror:
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how much more then would it be, if we were plunged in misery with them? It is a cold comfort vnto vs to be told, You may safely goe to such a towne;
how much more then would it be, if we were plunged in misery with them? It is a cold Comfort unto us to be told, You may safely go to such a town;
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for there all the houses are generally infected with the pestilence!
for there all the houses Are generally infected with the pestilence!
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and as small an incouragement is it for men to rush vpon the committing of any sinne,
and as small an encouragement is it for men to rush upon the committing of any sin,
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because almost all the world is addicted thereunto, and corrupted therewith. For, as the more are infected with the pestilence, the more are likely to die;
Because almost all the world is addicted thereunto, and corrupted therewith. For, as the more Are infected with the pestilence, the more Are likely to die;
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and those that go vnto them, are sure of more discomfort among them, and in danger to perish with them:
and those that go unto them, Are sure of more discomfort among them, and in danger to perish with them:
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so by how much the number of them is greater that are tainted with grosse sinnes, the more are likely to goe to hellish torments;
so by how much the number of them is greater that Are tainted with gross Sins, the more Are likely to go to hellish torments;
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and such as will be their companions in euill, shall certainely be partakers with them in punishment:
and such as will be their Sodales in evil, shall Certainly be partakers with them in punishment:
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and the more reprobates are in hell together, the more hideous and woefull will their state be.
and the more Reprobates Are in hell together, the more hideous and woeful will their state be.
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Another sort there are that secure themselues with this, that they haue stomach and courage in them,
another sort there Are that secure themselves with this, that they have stomach and courage in them,
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and therefore they doubt not but they shall stand vndaunted and vnappalled in the midst of all extremities.
and Therefore they doubt not but they shall stand undaunted and unappalled in the midst of all extremities.
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But these stout-hearted champions shall finde, that their hearts wil faile them, when the mouth of their conscience beginneth once to be opened against them,
But these stouthearted champions shall find, that their hearts will fail them, when the Mouth of their conscience begins once to be opened against them,
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and to lay their sinnes new and old in order before them.
and to lay their Sins new and old in order before them.
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For what saith the Prophet Zephany? In the great day of the Lords wrath, the strong man shall cry bitterly.
For what Says the Prophet Zephany? In the great day of the lords wrath, the strong man shall cry bitterly.
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Now crying is an argument of great perplexity and anguish, and of basenesse of mind, when it proceedeth from outward causes;
Now crying is an argument of great perplexity and anguish, and of baseness of mind, when it Proceedeth from outward Causes;
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and yet the Prophet saith, that the strong men, and such as did professe fortitude, should cry, and that bitterly:
and yet the Prophet Says, that the strong men, and such as did profess fortitude, should cry, and that bitterly:
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and the more couragious they had bene in sin, the more cowardly they should be when the Lord did visite them for sinne.
and the more courageous they had be in since, the more cowardly they should be when the Lord did visit them for sin.
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Lastly, there are others that thinke to carie out their vile practises by reason of their noble parentage, their high places, the multitude of their attendants, the largenesse of their substance, &c. If they say the word, who can hinder the deed? who dare controll them or crosse them? If any thinke himselfe wronged (say they) let him take his aduantage, and seeke his remedie, &c. See the haughtinesse of flesh and bloud when once it is set on horse-backe:
Lastly, there Are Others that think to carry out their vile practises by reason of their noble parentage, their high places, the multitude of their attendants, the largeness of their substance, etc. If they say the word, who can hinder the deed? who Dare control them or cross them? If any think himself wronged (say they) let him take his advantage, and seek his remedy, etc. See the haughtiness of Flesh and blood when once it is Set on horseback:
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but suppose that men dare not encounter them, doe they imagine that the Lord will be afraid of their bigge words,
but suppose that men Dare not encounter them, do they imagine that the Lord will be afraid of their big words,
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and bigge lookes? if they do, they are much deceiued. Pharaoh, Nebuchadnezzar, and Belshazzar, were as great and as proud as most of these braggers:
and big looks? if they do, they Are much deceived. Pharaoh, Nebuchadnezzar, and Belshazzar, were as great and as proud as most of these braggers:
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yet did not the Lord strike them with horrour and amazement, and make them see and know that hee was the king of kings,
yet did not the Lord strike them with horror and amazement, and make them see and know that he was the King of Kings,
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and Lord of Lords? Sathan hath all that worldly men can haue, and a great deale more both of wit,
and Lord of lords? Sathan hath all that worldly men can have, and a great deal more both of wit,
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and wealth, and company, and courage, and command; and yet for all this the very consideration of Gods indignation maketh him to tremble:
and wealth, and company, and courage, and command; and yet for all this the very consideration of God's Indignation makes him to tremble:
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according to that of the Apostle Iames: Thou beleeuest that there is one God, the diuels also beleeue, and tremble.
according to that of the Apostle James: Thou Believest that there is one God, the Devils also believe, and tremble.
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And how then can they thinke to escape the terrours of the Lord, who though they be great in the world,
And how then can they think to escape the terrors of the Lord, who though they be great in the world,
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yet come farre behinde the prince of the world in greatnesse? Let experience speake in this poynt:
yet come Far behind the Prince of the world in greatness? Let experience speak in this point:
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when the Lord tooke away our gracious Queene, and there was likelihood either of a ciuill dissension,
when the Lord took away our gracious Queen, and there was likelihood either of a civil dissension,
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or forren inuasion, (howbeit the Lord miraculously deliuered vs from them both:) who were then least troubled with feares? those that were great in the world,
or foreign invasion, (howbeit the Lord miraculously Delivered us from them both:) who were then least troubled with fears? those that were great in the world,
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or such as were great in Gods fauour? And now that the Lord doth visite our cities,
or such as were great in God's favour? And now that the Lord does visit our cities,
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and townes and villages with the pestilence, who are they that are most couragious? surely those that truly feare the Lord:
and Towns and villages with the pestilence, who Are they that Are most courageous? surely those that truly Fear the Lord:
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they thinke it the safest course to exercise thēselues in the workes of their callings, and not to run hither and thither;
they think it the Safest course to exercise themselves in the works of their callings, and not to run hither and thither;
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and to come vnto the publicke assemblies of the Saints, and not to neglect the feeding of their soules for feare of endangering their bodies:
and to come unto the public assemblies of the Saints, and not to neglect the feeding of their Souls for Fear of endangering their bodies:
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whereas the wealthy and great ones of the world, hide their heads in a corner, being very vnwilling to aduenture vpon any good worke that either God or man calleth them vnto,
whereas the wealthy and great ones of the world, hide their Heads in a corner, being very unwilling to adventure upon any good work that either God or man calls them unto,
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if there be but the least appearance of any perill.
if there be but the least appearance of any peril.
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Therefore (in the second place) if we would be voyde of those terrours that wicked men are subiect vnto,
Therefore (in the second place) if we would be void of those terrors that wicked men Are Subject unto,
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and be able with boldnesse to hold vp our heads, when Gods iudgements are abroad in the world,
and be able with boldness to hold up our Heads, when God's Judgments Are abroad in the world,
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then let vs obserue these directions following.
then let us observe these directions following.
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First, let vs beware of all manner of sins, that no iniquity haue entertainment with vs;
First, let us beware of all manner of Sins, that no iniquity have entertainment with us;
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and labour to be at one with the Lord, that so our consciences may be at one with vs:
and labour to be At one with the Lord, that so our Consciences may be At one with us:
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which if we can attaine vnto, we shall be strongly fortified against all vnnecessary feares.
which if we can attain unto, we shall be strongly fortified against all unnecessary fears.
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According to that in the Psalme: Blessed is the man that feareth the Lord, &c. He shall not be afraid of euill tidings, &c. Where the Prophet sheweth, that hee is an happy man that is truly religious,
According to that in the Psalm: Blessed is the man that fears the Lord, etc. He shall not be afraid of evil tidings, etc. Where the Prophet shows, that he is an happy man that is truly religious,
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and sheweth it forth by fearing of God, and delighting in his commandements, and by performing the duties of loue and mercie towards his brethren:
and shows it forth by fearing of God, and delighting in his Commandments, and by performing the duties of love and mercy towards his brothers:
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for as he shall be freed from all hurtfull euils, so shall he be exempted from all passionate feare thereof.
for as he shall be freed from all hurtful evils, so shall he be exempted from all passionate Fear thereof.
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Many wicked men haue not the plague in their houses, and yet are plagued with the feare of it:
Many wicked men have not the plague in their houses, and yet Are plagued with the Fear of it:
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and many godly men haue their families visited therewith, and yet are not perplexed with such terrors:
and many godly men have their families visited therewith, and yet Are not perplexed with such terrors:
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and the reason is yeelded in that place, because their hearts are fixed and established, and beleeue in the Lord.
and the reason is yielded in that place, Because their hearts Are fixed and established, and believe in the Lord.
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That is the foundation wherupon they build their courage and confidence, euen the Lord himselfe, who is a sure stay to those that relie vpon him.
That is the Foundation whereupon they built their courage and confidence, even the Lord himself, who is a sure stay to those that rely upon him.
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His children know that nothing can befall them without his prouidence, and that nothing shall betide them,
His children know that nothing can befall them without his providence, and that nothing shall betide them,
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but he will support them vnder it, and make them to profite by it:
but he will support them under it, and make them to profit by it:
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and what cause then haue they to be distempered? If therfore we desire to haue still & quiet hearts,
and what cause then have they to be distempered? If Therefore we desire to have still & quiet hearts,
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when others shall be euen at their wits end, then let vs get the breast-plate of righteousnesse and innocencie:
when Others shall be even At their wits end, then let us get the breastplate of righteousness and innocence:
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for the righteous is bold as a Lyon. Let vs feare sin before it be committed,
for the righteous is bold as a lion. Let us Fear since before it be committed,
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and when we are tempted thereunto, say with Iob: Are there not strange punishments for the workers of iniquity? Will not the Lord be angry with me if I should commit this wickednesse? will not mine owne heart be discomforted? will not my spirit be made sad within me? how should I be able to looke the Lord in the face,
and when we Are tempted thereunto, say with Job: are there not strange punishments for the workers of iniquity? Will not the Lord be angry with me if I should commit this wickedness? will not mine own heart be discomforted? will not my Spirit be made sad within me? how should I be able to look the Lord in the face,
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if he should lay his hand in any fearefull manner vpon me or mine, when I haue so prouoked him to his face & c? Thus if we could fright our hearts from offending the maiestie of God we shold be as bold as Iob was whē the waues of aduersity flow in vpon vs on euery side:
if he should lay his hand in any fearful manner upon me or mine, when I have so provoked him to his face & c? Thus if we could fright our hearts from offending the majesty of God we should be as bold as Job was when the waves of adversity flow in upon us on every side:
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The Lord (saith he) hath giuen, and the Lord hath taken, blessed be the name of the Lord. The Lord (Says he) hath given, and the Lord hath taken, blessed be the name of the Lord.
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And in another place, Though the Lord should kill me, yet will I trust in him.
And in Another place, Though the Lord should kill me, yet will I trust in him.
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He feared sinne which is the sting of crosses, and therefore were his crosses lesse terrible vnto him when they came:
He feared sin which is the sting of Crosses, and Therefore were his Crosses less terrible unto him when they Come:
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and so will they be vnto vs if we carefully eschew those corruptions which otherwise will inuenome and poyson them vnto vs. This is the first meanes to arme vs against feares, viz. to take heede of sinne before it be committed.
and so will they be unto us if we carefully eschew those corruptions which otherwise will inuenome and poison them unto us This is the First means to arm us against fears, viz. to take heed of sin before it be committed.
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But if it be committed, the next remedy is, to stand in awe of Gods iudgements due vnto the same,
But if it be committed, the next remedy is, to stand in awe of God's Judgments due unto the same,
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and so to be led on to true repentance.
and so to be led on to true Repentance.
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The best way to escape desperate feare, is, to fright our soules with an holy feare:
The best Way to escape desperate Fear, is, to fright our Souls with an holy Fear:
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For if we iudge our selues, we shall not be iudged of the Lord. For if we judge our selves, we shall not be judged of the Lord.
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Excellent for this purpose, is that answere of Huldah the Prophetesse vnto good Iosiah: Because thine heart did melt (saith she) and thou hast humbled thy selfe before the Lord,
Excellent for this purpose, is that answer of Huldah the Prophetess unto good Josiah: Because thine heart did melt (Says she) and thou hast humbled thy self before the Lord,
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when thou heardest what I spake against this place, and against the inhabitants of the same, to wit, that it should be destroyed, and accursed;
when thou heardest what I spoke against this place, and against the inhabitants of the same, to wit, that it should be destroyed, and accursed;
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and hast rent thy clothes, and wept before me, I haue also heard thee saith the Lord.
and hast rend thy clothes, and wept before me, I have also herd thee Says the Lord.
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Behold therefore I will gather thee to thy fathers;
Behold Therefore I will gather thee to thy Father's;
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and thou shalt be put in thy graue in peace, and thine eyes shal not see all the euill that I will bring vpon this place. and thou shalt be put in thy graven in peace, and thine eyes shall not see all the evil that I will bring upon this place.
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And agreeable to this, is the speech of Habakkuk: VVhen I heard, my belly trembled, my lips shooke at thy voice:
And agreeable to this, is the speech of Habakkuk: When I herd, my belly trembled, my lips shook At thy voice:
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rottennesse entred into my bones, and I trembled in my selfe. rottenness entered into my bones, and I trembled in my self.
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But what benefite had he by that? That I might haue rest in the day of trouble.
But what benefit had he by that? That I might have rest in the day of trouble.
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So that we see the best way to be quiet and peaceable in our selues in troublesome times, is to be disquiet in our hearts for sinne before troubles do approach.
So that we see the best Way to be quiet and peaceable in our selves in troublesome times, is to be disquiet in our hearts for sin before Troubles do approach.
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A third remedy is, to feare Gods iudgements when we behold them vpon others;
A third remedy is, to Fear God's Judgments when we behold them upon Others;
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and if we haue bene sinfull before, yet then to seeke a reconciliaon with God before his displeasure arise against vs. It was the wisedome of the Gibeonites, when they saw Ierico and Ai vanquished and destroyed, not to stand it out with Ioshua, but to make a league with him:
and if we have be sinful before, yet then to seek a reconciliaon with God before his displeasure arise against us It was the Wisdom of the Gibeonites, when they saw Jericho and Ai vanquished and destroyed, not to stand it out with Ioshua, but to make a league with him:
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if they could deale so prouidently with him for their bodies, much more should we with the Lord for our soules.
if they could deal so providently with him for their bodies, much more should we with the Lord for our Souls.
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When the wise captaine came vnto Elijah with his fifty men, considering how the two former captaines had bene consumed with fire from heauen, he humbleth himselfe and saith:
When the wise captain Come unto Elijah with his fifty men, considering how the two former Captains had be consumed with fire from heaven, he Humbleth himself and Says:
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O man of God, I pray thee let my life be precious in thy sight. Oh man of God, I pray thee let my life be precious in thy sighed.
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In like manner when we heare that the people of the land are taken away by hundreds and thousands, seeing we are guilty of the same sinnes, that they were;
In like manner when we hear that the people of the land Are taken away by hundreds and thousands, seeing we Are guilty of the same Sins, that they were;
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we should cast downe our soules before the Lord, and beseech him that our liues may be precious in his sight,
we should cast down our Souls before the Lord, and beseech him that our lives may be precious in his sighed,
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but especially that our soules may be spared:
but especially that our Souls may be spared:
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that though our bodies should perish, yet our transgressions being pardoned, our better part may be preserued, and euerlastingly saued.
that though our bodies should perish, yet our transgressions being pardoned, our better part may be preserved, and everlastingly saved.
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This is the best receipt that any can take against the venome of the pestilence, that he may be sure it shall neuer hurt him.
This is the best receipt that any can take against the venom of the pestilence, that he may be sure it shall never hurt him.
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And thus much of the remedies against hurtfull feares. [ Because God is in the generation of the iust.
And thus much of the remedies against hurtful fears. [ Because God is in the generation of the just.
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] This is one reason why it must needs go hardly with wicked men, that are deuourers and spoilers of Gods people;
] This is one reason why it must needs go hardly with wicked men, that Are devourers and spoilers of God's people;
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because the Lord himselfe is among them, to take notice of all the iniuries and indignities which they sustaine,
Because the Lord himself is among them, to take notice of all the injuries and indignities which they sustain,
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and to reuenge their quarrell vpon their enimies, that are stronger than they:
and to revenge their quarrel upon their enemies, that Are Stronger than they:
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whence ariseth this point of doctrine, that the Lord is euer present with all righteous men.
whence arises this point of Doctrine, that the Lord is ever present with all righteous men.
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A good man neuer wanteth good company:
A good man never Wants good company:
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for wheresoeuer a Christian is, there God himselfe is with him, and in him, and round about him:
for wheresoever a Christian is, there God himself is with him, and in him, and round about him:
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so that none are so neare vnto one another, as the Lord is vnto his people.
so that none Are so near unto one Another, as the Lord is unto his people.
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Now that he is alwaies thus present with his children, appeareth in the Reuelation. Where Christ is said to walke in the middes of the seuen golden Candlesticks:
Now that he is always thus present with his children, appears in the Revelation. Where christ is said to walk in the mids of the seuen golden Candlesticks:
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that is, of the seuen Churches: so that it is his ordinary walke to go in and out amongst his seruants.
that is, of the seuen Churches: so that it is his ordinary walk to go in and out among his Servants.
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Neither hath he a generall care of the whole Church onely, but he hath an eye also vnto euery particular member;
Neither hath he a general care of the Whole Church only, but he hath an eye also unto every particular member;
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as will appeare in seuerall examples.
as will appear in several Examples.
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When Iacob was all alone, trauelling towards Padan Aram, there being no towne neare, and the night drawing on, he was faine to take vp his lodging in the open field:
When Iacob was all alone, travelling towards padan Aram, there being no town near, and the night drawing on, he was feign to take up his lodging in the open field:
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but that night the Lord shewed himselfe present with Iacob, and he saw that he had acquaintance euen in that solitarie place;
but that night the Lord showed himself present with Iacob, and he saw that he had acquaintance even in that solitary place;
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for God tooke notice of him, and renewed with him his couenant made vnto Abraham and Isaac, and made him a promise to be [ with him ] whither soeuer he went, &c. So that that night was one of the comfortablest nights that euer Iocob had.
for God took notice of him, and renewed with him his Covenant made unto Abraham and Isaac, and made him a promise to be [ with him ] whither soever he went, etc. So that that night was one of the comfortablest nights that ever Jacob had.
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The like we reade of Elijah, that when he fled from Iezabell, there was one knew him in the wildernesse and brought him his dinner,
The like we read of Elijah, that when he fled from Jezebel, there was one knew him in the Wilderness and brought him his dinner,
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euen an Angell sent from God:
even an Angel sent from God:
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and afterward when he was vpon mount Horeb, the Lord tooke knowledge of him, and called him by his name:
and afterwards when he was upon mount Horeb, the Lord took knowledge of him, and called him by his name:
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VVhat dost thou here, Elijah? What dost thou Here, Elijah?
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Yea Ionah found fauour from God, where no body else could come vnto him, euen in the bottome of the sea.
Yea Jonah found favour from God, where no body Else could come unto him, even in the bottom of the sea.
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Whence it is euident, that the Lord is euery where with his people. And that. First, by his wisedome, to giue them good direction:
Whence it is evident, that the Lord is every where with his people. And that. First, by his Wisdom, to give them good direction:
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in which regard Christ that is called a counsellour ( Isa 9.) is said to be in the middes of the seuen golden Candlestickes, clothed with a garment downe to the feete, as was the manner of counsellours in those times. in which regard christ that is called a counselor (Isaiah 9.) is said to be in the mids of the seuen golden Candlesticks, clothed with a garment down to the feet, as was the manner of counsellors in those times.
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Reuel 1. 13. So that he is euermore ready to resolue vs in our doubts:Revel 1. 13. So that he is evermore ready to resolve us in our doubts:
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to aduise vs in our actions and in our speeches, and to direct vs what and how to do and speake, according as occasion shall be offered.
to advise us in our actions and in our Speeches, and to Direct us what and how to do and speak, according as occasion shall be offered.
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Secondly, he is present by his power, as a gracious protector of his children, according to that of the Prophet Isaiah: VVhen thou passest through the waters, I will be with thee,
Secondly, he is present by his power, as a gracious protector of his children, according to that of the Prophet Isaiah: When thou passest through the waters, I will be with thee,
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and through the flouds, that they doe not ouerflowe thee.
and through the floods, that they do not overflow thee.
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VVhen thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle vpon thee. When thou walkest through the very fire, thou shalt not be burned, neither shall the flame kindle upon thee.
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Where we may see that the Lord promiseth to be with his Church in a wonderfull manner,
Where we may see that the Lord promises to be with his Church in a wonderful manner,
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and to be a defence and safegard vnto thē in the most perillous times, euen when they should passe through fire and water.
and to be a defence and safeguard unto them in the most perilous times, even when they should pass through fire and water.
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Thirdly he is present with his children by his Spirit as a comforter, to refresh their hearts in all extremities.
Thirdly he is present with his children by his Spirit as a comforter, to refresh their hearts in all extremities.
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Christ fortelleth his disciples, that in the world they should meete with many sorrowes, which should cause them to mourne, when others did reioyce;
christ fortelleth his Disciples, that in the world they should meet with many sorrows, which should cause them to mourn, when Others did rejoice;
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but withall he promiseth to send them the comforter, euen the blessed Spirit of grace, which should minister vnto them aboundance of consolation,
but withal he promises to send them the comforter, even the blessed Spirit of grace, which should minister unto them abundance of consolation,
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euen in the middes of the persecutions and sufferings, which they endured for Christ his sake.
even in the mids of the persecutions and sufferings, which they endured for christ his sake.
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And that which was promised vnto them, all the members of Christ shall feele in themselues:
And that which was promised unto them, all the members of christ shall feel in themselves:
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for God is he that comforteth the abect, one as well as another, without exception. for God is he that comforts the abect, one as well as Another, without exception.
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By this now which hath bene spoken it may easily be discerned how the Lord is present with his seruants, viz. by his wisedome to direct them:
By this now which hath be spoken it may Easily be discerned how the Lord is present with his Servants, viz. by his Wisdom to Direct them:
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by his power, to preserue thē; & by his Spirit, to comfort them.
by his power, to preserve them; & by his Spirit, to Comfort them.
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And that God hath bene, and is thus present still, will be very euident, if we consider the state of the Church what it is, what it hath bene:
And that God hath be, and is thus present still, will be very evident, if we Consider the state of the Church what it is, what it hath be:
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namely still beset with many and mighty aduersaries, that haue vsed, and doe vse, their wit and wealth,
namely still beset with many and mighty Adversaries, that have used, and do use, their wit and wealth,
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and power and friendes, and al meanes that possibly they can diuise, for the razing and vtter ouerthrowing of Gods people:
and power and Friends, and all means that possibly they can divise, for the razing and utter overthrowing of God's people:
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and yet haue neuer bene able to effect and bring to passe their malicious enterprises against the same.
and yet have never be able to Effect and bring to pass their malicious enterprises against the same.
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The Church is as a weake tent in it selfe, not fortified with any wals,
The Church is as a weak tent in it self, not fortified with any walls,
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and yet those that haue laid siege against it, & sought vtterly to consume it, haue not taken away so much as one stake,
and yet those that have laid siege against it, & sought utterly to consume it, have not taken away so much as one stake,
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or brokē so much as one cord thereof, as the Prophet Isaiah witnesses: and why? because (as he saith) the mighty Lord was their defence.
or broken so much as one cord thereof, as the Prophet Isaiah Witnesses: and why? Because (as he Says) the mighty Lord was their defence.
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Christians are euen as sheep, very impotent and feeble for the most part, in regard of outward strength; & withall few in number:
Christians Are even as sheep, very impotent and feeble for the most part, in regard of outward strength; & withal few in number:
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& their enimies are like raging Lyons, & besides for multitude very many:
& their enemies Are like raging Lyons, & beside for multitude very many:
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yet the flocke of Christ still remaines, & the more the wicked rage against it, the more doth it still increase,
yet the flock of christ still remains, & the more the wicked rage against it, the more does it still increase,
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as we haue an experiment in the Israelites vnder Pharaohs tiranny.
as we have an experiment in the Israelites under Pharaohs tyranny.
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Yea in many places where their pastours seeke to make hauocke of thē, euen there are they couragious for the truth;
Yea in many places where their Pastors seek to make havoc of them, even there Are they courageous for the truth;
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and though Christians dwell where satans throane is, and were he seemeth to beare full sway,
and though Christians dwell where Satan throne is, and were he seems to bear full sway,
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yet it may be said to them, as it was vnto the Church of Pergamus by Christ Iesus, Thou keepest my name, and hast not denied my faith.
yet it may be said to them, as it was unto the Church of Pergamos by christ Iesus, Thou Keepest my name, and hast not denied my faith.
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Yea further (which is of all other things most strange) the poore lambes of Christ are so far from being torne in pieces by those Lyons, that they become Lyons themselues, not for cruelty but for courage.
Yea further (which is of all other things most strange) the poor Lambs of christ Are so Far from being torn in Pieces by those Lyons, that they become Lyons themselves, not for cruelty but for courage.
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For so saith the Prophet Micah: And the remnant of Iacob shall be among the Gentiles, in the mids of many people,
For so Says the Prophet micah: And the remnant of Iacob shall be among the Gentiles, in the mids of many people,
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as the Lyons among the beastes of the forest, and as the Lyons whelpe among the flockes of sheepe. as the Lyons among the beasts of the forest, and as the Lyons whelp among the flocks of sheep.
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The meaning of which place is, that some few poore Christians standing in the cause of God,
The meaning of which place is, that Some few poor Christians standing in the cause of God,
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and comming furnished with the grace and power of the holy Ghost, should be able to daunt and terrifie the hearts of many sinfull persons,
and coming furnished with the grace and power of the holy Ghost, should be able to daunt and terrify the hearts of many sinful Persons,
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and cause them euen to quake and tremble, as Paul did Felix, when he reasoned powerfully and effectually concerning righteousnesse,
and cause them even to quake and tremble, as Paul did Felix, when he reasoned powerfully and effectually Concerning righteousness,
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and temperance, and the iudgement to come.
and temperance, and the judgement to come.
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In so much that many who are hypocrites in heart, will make a shew of religion and piety,
In so much that many who Are Hypocrites in heart, will make a show of Religion and piety,
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and seeme to conforme themselues vnto Christians whom they hate with a deadly hatred:
and seem to conform themselves unto Christians whom they hate with a deadly hatred:
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which plainly argueth, that there is a kind of maiesty of God, shining forth in the faces and in the cariage of Gods seruants, which the vilest reprobates are many times driuen to acknowledge,
which plainly argue, that there is a kind of majesty of God, shining forth in the faces and in the carriage of God's Servants, which the Vilest Reprobates Are many times driven to acknowledge,
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though full sore against their wils. This point ministreth vnto vs a double instruction. First, that we should take part with righteous men:
though full soar against their wills. This point Ministereth unto us a double instruction. First, that we should take part with righteous men:
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for if God be on their side, they must needs be the better side, and the stronger side;
for if God be on their side, they must needs be the better side, and the Stronger side;
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and therefore it is good wisedome to ioyne with them.
and Therefore it is good Wisdom to join with them.
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It was the ouerthrow of Achitophel that he forsooke king Dauid to take part with Absolon. And it was the ruine of Abiathar and Ioab that they withdrew themselues from Salomon to set vp Adonijah as king ouer Israel.
It was the overthrow of Ahithophel that he forsook King David to take part with Absalom. And it was the ruin of Abiathar and Ioab that they withdrew themselves from Solomon to Set up Adonijah as King over Israel.
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And why sped they so ill, but because they were of a contrary side vnto God himselfe, who stood for Dauid and Salomon, and their adherents? And certainly the Lord is as strongly with his Church now,
And why sped they so ill, but Because they were of a contrary side unto God himself, who stood for David and Solomon, and their adherents? And Certainly the Lord is as strongly with his Church now,
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as he was with Dauid and Salomon then;
as he was with David and Solomon then;
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and therefore it must needs be very dangerous for any to separate themselues from his chosen:
and Therefore it must needs be very dangerous for any to separate themselves from his chosen:
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in which regard let vs be carefull euermore to cleaue vnto them, and to take part with them.
in which regard let us be careful evermore to cleave unto them, and to take part with them.
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Oh, but they haue many enemies that seeke to vndermine them, and therefore it is not safe ioyning with them!
O, but they have many enemies that seek to undermine them, and Therefore it is not safe joining with them!
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Feare not their aduersaries, though they be ten thousand to one: for God is their buckler, and the lifter vp of their heads:
fear not their Adversaries, though they be ten thousand to one: for God is their buckler, and the lifter up of their Heads:
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he will smite all their enemies vpon the cheeke bone, & dash out their teeth that seeke to draw bloud from his seruants.
he will smite all their enemies upon the cheek bone, & dash out their teeth that seek to draw blood from his Servants.
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All that hate Sion shall perish euen as the grasse that groweth vpon the house top;
All that hate Sion shall perish even as the grass that grows upon the house top;
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which though it make a bragging shew for a time, yet suddenly withereth and commeth to nothing.
which though it make a bragging show for a time, yet suddenly withereth and comes to nothing.
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They that seeke to roote out the Israel of God, do, as it were, set their naked shoulder, to remoue an huge rocke that will fall vpon them,
They that seek to root out the Israel of God, do, as it were, Set their naked shoulder, to remove an huge rock that will fallen upon them,
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and grinde them to powder, be they neuer so many: and therefore we haue little reason to be afraid of them.
and grind them to powder, be they never so many: and Therefore we have little reason to be afraid of them.
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Another instruction hence to be learned, is, that seeing God is in the generation of the righteous,
another instruction hence to be learned, is, that seeing God is in the generation of the righteous,
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therefore we should frequent their society, and resort vnto the assemblies of the Saints:
Therefore we should frequent their society, and resort unto the assemblies of the Saints:
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for if the Lord be present with euery one of his, by his speciall prouidence and by his grace,
for if the Lord be present with every one of his, by his special providence and by his grace,
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then is he much more forcibly and effectually present with a multitude of them, that do worship him in sincerity,
then is he much more forcibly and effectually present with a multitude of them, that do worship him in sincerity,
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and fill the heauens with zealous prayers, and strong cryes.
and fill the heavens with zealous Prayers, and strong cries.
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Many are desirous to go to the Court in hope (though they be not certaine) to see the King only,
Many Are desirous to go to the Court in hope (though they be not certain) to see the King only,
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albeit hee doe not looke vpon them, or speake to them, or they to him:
albeit he do not look upon them, or speak to them, or they to him:
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how much more desirous should wee be to come vnto publike Christian meetings, where wee shall be sure to see the King of Kings in his glorie,
how much more desirous should we be to come unto public Christian meetings, where we shall be sure to see the King of Kings in his glory,
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and to haue him to take notice of vs, to speake vnto vs, to grant vs free libertie to put vp our suites vnto him,
and to have him to take notice of us, to speak unto us, to grant us free liberty to put up our suits unto him,
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and to estate vs in all the good things, which his sonne Christ hath purchased for vs by his pretious blood?
and to estate us in all the good things, which his son christ hath purchased for us by his precious blood?
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Are our hearts frozen in the dregges of our iniquities, and so hardened that wee cannot mourne for the same? let vs repaire vnto holie assemblies,
are our hearts frozen in the dregs of our iniquities, and so hardened that we cannot mourn for the same? let us repair unto holy assemblies,
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and there we shal meete with the weapons of God that will pierce and wound our harts,
and there we shall meet with the weapons of God that will pierce and wound our hearts,
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and cause them to be dissolued into teares:
and cause them to be dissolved into tears:
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there shall wee feele the vertue of the spirit, effectually working vpon vs, so that wee shall be constrained to say of those that deliuer the message of Christ vnto vs, that God is in them indeed.
there shall we feel the virtue of the Spirit, effectually working upon us, so that we shall be constrained to say of those that deliver the message of christ unto us, that God is in them indeed.
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Do we want faith in Gods prouidence and promises? Do we want power and strength against our corruptions? In a word, doe wee want any grace of God,
Do we want faith in God's providence and promises? Do we want power and strength against our corruptions? In a word, do we want any grace of God,
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or any blessing of God? let vs haue recourse vnto the congregations of the Saints,
or any blessing of God? let us have recourse unto the congregations of the Saints,
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and there wee shall meete the Lord himselfe, who will bee readie to supplie our necessities whatsoeuer they be,
and there we shall meet the Lord himself, who will be ready to supply our necessities whatsoever they be,
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and to grant vs aboue that that we can aske or thinke.
and to grant us above that that we can ask or think.
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And as for our owne priuate cases, so for the publike state of the Church and Commonwealth;
And as for our own private cases, so for the public state of the Church and Commonwealth;
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if wee would haue the pestilence or famine, or any other iudgement remoued, the way to procure this is, to repaire thither, where wee shall meete with many of the faithfull, that will be ready to ioyne with vs in praier,
if we would have the pestilence or famine, or any other judgement removed, the Way to procure this is, to repair thither, where we shall meet with many of the faithful, that will be ready to join with us in prayer,
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and to wrestle with the Lord by feruent and earnest supplications for the remouing of his deserued strokes.
and to wrestle with the Lord by fervent and earnest supplications for the removing of his deserved Strokes.
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And this should much incourage vs and adde life vnto our prayers, as often as wee haue occasion to aske any thing in publike, that God will vouchsafe vnto vs his gratious presence,
And this should much encourage us and add life unto our Prayers, as often as we have occasion to ask any thing in public, that God will vouchsafe unto us his gracious presence,
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and shew by good effect that hee is in the generation of the righteous.
and show by good Effect that he is in the generation of the righteous.
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Vers. 6. Ye haue made a mock of the counsell of the poore ] In that the holy Prophet doth lay this vnto wicked mens charge,
Vers. 6. You have made a mock of the counsel of the poor ] In that the holy Prophet does lay this unto wicked men's charge,
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as a hainous crime, and as the cause of his strokes that were to bee inflicted vpon them, this Doctrine offereth it selfe for our learning, that
as a heinous crime, and as the cause of his Strokes that were to be inflicted upon them, this Doctrine Offereth it self for our learning, that
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Iesting and scoffing at Gods children, is a grieuous kinde of persecution, and such as the Lord takes speciall notice of.
Jesting and scoffing At God's children, is a grievous kind of persecution, and such as the Lord Takes special notice of.
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In which regard the Apostle, Heb. 11. 36. speaking of the wonderfull great trials which sundrie of the Saints did by faith vndergoe, reckoneth vp this as none of the least of them, that they had been tried by mockings.
In which regard the Apostle, Hebrew 11. 36. speaking of the wonderful great trials which sundry of the Saints did by faith undergo, Reckoneth up this as none of the least of them, that they had been tried by mockings.
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In like sort when the holy Ghost yeeldeth a reason of the vtter ouerthrow of the kingdome of Iudah,
In like sort when the holy Ghost yields a reason of the utter overthrow of the Kingdom of Iudah,
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and of their long and wofull captiuitie, he setteth downe this to be one of the principall causes thereof, viz. That they mocked the messengers of God, and despised his words,
and of their long and woeful captivity, he sets down this to be one of the principal Causes thereof, viz. That they mocked the messengers of God, and despised his words,
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and misused his Prophets, vntill the wrath of the Lord arose against his people, and till there was no remedie. and misused his prophets, until the wrath of the Lord arose against his people, and till there was no remedy.
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This kinde of persecution Ismael vsed against Isaac (as the Apostle witnesseth) for which hee was cast out of the Church of God.
This kind of persecution Ishmael used against Isaac (as the Apostle Witnesseth) for which he was cast out of the Church of God.
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And this was one of the meritorious sufferings of our Lord Iesus Christ, that they spit vpon him,
And this was one of the meritorious sufferings of our Lord Iesus christ, that they spit upon him,
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and nodded their heads at him, and vsed taunting and disgracefull speeches vnto him, and put as it were a fooles coate vpon him to disguise him,
and nodded their Heads At him, and used taunting and disgraceful Speeches unto him, and put as it were a Fools coat upon him to disguise him,
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and called him in mockage, the King of the Iewes, &c. This I say was not the least part of his bitter passion, through which hee purchased eternall saluation for all his elect,
and called him in mockage, the King of the Iewes, etc. This I say was not the least part of his bitter passion, through which he purchased Eternal salvation for all his elect,
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namely, that hee endured much contempt and reproch both in the course of his life, and at the time of his death.
namely, that he endured much contempt and reproach both in the course of his life, and At the time of his death.
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Now the reason why Satan maketh choice of this weapon aboue others, therewith to fight against Gods seruants, is,
Now the reason why Satan makes choice of this weapon above Others, therewith to fight against God's Servants, is,
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First, because mans nature is subiect greatly to abhorre contempt, and therefore cannot easily endure to bee vilified and disgraced by scoffing and reprochfull speeches and gestures.
First, Because men nature is Subject greatly to abhor contempt, and Therefore cannot Easily endure to be vilified and disgraced by scoffing and reproachful Speeches and gestures.
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Secondly, the diuell knoweth that he can get many souldiers to be imployed this way.
Secondly, the Devil Knoweth that he can get many Soldiers to be employed this Way.
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Euery limme of his cannot imprison, nor spoile Christians of their goods, or of their liues:
Every limb of his cannot imprison, nor spoil Christians of their goods, or of their lives:
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but there are few or none but they can frame scoffes and iests against the members of Christ Iesus.
but there Are few or none but they can frame scoffs and jests against the members of christ Iesus.
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Euery boy can quickly grow skilfull at this, as we see in Ismael, and in the two and fortie children that were torne in pieces of two beares for their mocking of the Prophet Elisha: the very scumme of the people, the vagabonds and rogues that run vp and downe the countrie can doe their master the diuell good seruice this way:
Every boy can quickly grow skilful At this, as we see in Ishmael, and in the two and fortie children that were torn in Pieces of two bears for their mocking of the Prophet Elisha: the very scum of the people, the vagabonds and rogues that run up and down the country can do their master the Devil good service this Way:
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those that were the children of fooles and the children of villaines, (as Iob speaketh) who were more vile then the earth it selfe, could make Iob their song and their talke:
those that were the children of Fools and the children of villains, (as Job speaks) who were more vile then the earth it self, could make Job their song and their talk:
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and in like sort did the drunkards and pot-companions deale with Dauid; and the thiefe vpon the crosse with our Sauiour,
and in like sort did the drunkards and pot-companions deal with David; and the thief upon the cross with our Saviour,
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euen at yt time when the fierce wrath of God was manifested vpon his bodie hanging on the crosse,
even At that time when the fierce wrath of God was manifested upon his body hanging on the cross,
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for that he had been a notorious and hainous malefactor.
for that he had been a notorious and heinous Malefactor.
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First, this doctrine must teach vs to beware of deriding and taunting at good men for taking of good waies,
First, this Doctrine must teach us to beware of deriding and taunting At good men for taking of good ways,
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lest by so doing we become persecuters, and bee proceeded against as enemies vnto God and his people.
lest by so doing we become persecuters, and be proceeded against as enemies unto God and his people.
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It is not so safe for vs, as many take it to be, to exercise our selues in such kind of scoffing:
It is not so safe for us, as many take it to be, to exercise our selves in such kind of scoffing:
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he is commonly held to be a sillie fellow, that cannot gird at a Minister, and at such as vsually resort vnto Sermons.
he is commonly held to be a silly fellow, that cannot gird At a Minister, and At such as usually resort unto Sermons.
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But let vs take heed of such nipping and biting speeches as tend to the defaming of any of Gods seruants or seruices;
But let us take heed of such nipping and biting Speeches as tend to the defaming of any of God's Servants or services;
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lest we be cast out from hauing any communion and fellowship with God, as scoffing Ismael was,
lest we be cast out from having any communion and fellowship with God, as scoffing Ishmael was,
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and be exposed to such plagues and punishments as the wicked Iewes were, who mocked the messengers of God,
and be exposed to such plagues and punishments as the wicked Iewes were, who mocked the messengers of God,
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and reuiled our blessed Sauiour in such an opprobrious and disgracefull manner, as the Scriptures doe record.
and reviled our blessed Saviour in such an opprobrious and disgraceful manner, as the Scriptures do record.
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Secondly, for as much as contemptuous and reprochfull scoffes and girds are such weapons as Satan putteth into the hands of his instruments, let vs prepare for them,
Secondly, for as much as contemptuous and reproachful scoffs and girds Are such weapons as Satan putteth into the hands of his Instruments, let us prepare for them,
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and arme our selues against them. Christs Disciples must not looke to be aboue their master:
and arm our selves against them. Christ Disciples must not look to be above their master:
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if wicked sinners reuiled and derided him, we must not imagine to escape their virulent and venemous tongues:
if wicked Sinners reviled and derided him, we must not imagine to escape their virulent and venomous tongues:
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and therefore the Apostle exhorteth vs, that seeing he hath borne our reproch, wee should beare his,
and Therefore the Apostle exhorteth us, that seeing he hath born our reproach, we should bear his,
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and for the ioy that is laid before vs, endure the crosse, and despise the shame,
and for the joy that is laid before us, endure the cross, and despise the shame,
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and so at length wee shall receiue the crowne of glorie, which is prepared for all those that in patience doe waite for his glorious appearing.
and so At length we shall receive the crown of glory, which is prepared for all those that in patience do wait for his glorious appearing.
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Now that wee may be better inabled to beare these taunts and reproches, let vs take this direction following.
Now that we may be better enabled to bear these taunts and Reproaches, let us take this direction following.
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1. First labour against that inbred pride that is naturally in euery one of our hearts, which maketh vs vtterly vnable to vndergoe disgrace:
1. First labour against that inbred pride that is naturally in every one of our hearts, which makes us utterly unable to undergo disgrace:
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therefore was it, that though many of the chiefe rulers of the Iewes beleeued in Christ,
Therefore was it, that though many of the chief Rulers of the Iewes believed in christ,
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yet they durst not confesse him, because of the Pharisies, who would haue excommunicated them, and disgraced them to the vtmost:
yet they durst not confess him, Because of the Pharisees, who would have excommunicated them, and disgraced them to the utmost:
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and the reason is rendred in that place, viz. That they loued the praise of men, more then the praise of God:
and the reason is rendered in that place, viz. That they loved the praise of men, more then the praise of God:
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they stood vpon their carnall credite and reputation among their neighbours and countriemen, more then vpon that true credite and estimation which they might haue had with the Lord and his children;
they stood upon their carnal credit and reputation among their neighbours and countrymen, more then upon that true credit and estimation which they might have had with the Lord and his children;
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and therefore was it that they were so loath to expose themselues for Christ his sake vnto the shame of the world:
and Therefore was it that they were so loath to expose themselves for christ his sake unto the shame of the world:
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whereas if they had had humble and lowlie hearts, they would haue denied themselues in their estimation among men,
whereas if they had had humble and lowly hearts, they would have denied themselves in their estimation among men,
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and haue taken vp the reproch of Christ as an honorable crowne:
and have taken up the reproach of christ as an honourable crown:
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let this therefore be our first worke to labour against the hautinesse of our fleshly hearts.
let this Therefore be our First work to labour against the haughtiness of our fleshly hearts.
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Secondly, to the intent that we may more patiently indure to be vilified and disgraced, let vs consider what manner of men scoffers be, viz. the most abiect, vile and contemptible persons that are,
Secondly, to the intent that we may more patiently endure to be vilified and disgraced, let us Consider what manner of men scoffers be, viz. the most abject, vile and contemptible Persons that Are,
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as we may see in those before mentioned, who in this sort pursued Iob and Dauid, and our blessed sauiour.
as we may see in those before mentioned, who in this sort pursued Job and David, and our blessed Saviour.
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Oh but (will some say) they are men of great wealth, of great place, of great parentage, of great wit and learning, that doe mocke vs,
O but (will Some say) they Are men of great wealth, of great place, of great parentage, of great wit and learning, that do mock us,
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and gird at vs for our religion, and for our profession.
and gird At us for our Religion, and for our profession.
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Grant that they be great men in all the former respects, yet if they be wicked and vngodly, the holy ghost accounteth them vile and contemptible men:
Grant that they be great men in all the former respects, yet if they be wicked and ungodly, the holy ghost accounteth them vile and contemptible men:
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and so should wee esteeme of them, though they be as mightie as Zenacherib was;
and so should we esteem of them, though they be as mighty as Sennacherib was;
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for when he sent a disdainefull and scornefull message vnto Hezekiah, and the rest of Gods people, hee was indeede ignominious,
for when he sent a disdainful and scornful message unto Hezekiah, and the rest of God's people, he was indeed ignominious,
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because hee was impious and blasphemous:
Because he was impious and blasphemous:
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he was vile in Gods sight, and he made him appeare vile both before men and Angels, according to that of Isaiah, The virgin daughter of Sion hath despised thee and laughed thee to scorne.
he was vile in God's sighed, and he made him appear vile both before men and Angels, according to that of Isaiah, The Virgae daughter of Sion hath despised thee and laughed thee to scorn.
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Thirdly, let vs consider, as what they are for the present, so what they shall be hereafter:
Thirdly, let us Consider, as what they Are for the present, so what they shall be hereafter:
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and that the same Prophet Isaiah sheweth, saying, Feare ye not for the reproch of men,
and that the same Prophet Isaiah shows, saying, fear you not for the reproach of men,
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neither be ye afraid of their rebukes. For the moth shall eate them vp like a garment,
neither be the afraid of their rebukes. For the moth shall eat them up like a garment,
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and the worme shall eate them like wood. and the worm shall eat them like wood.
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But (will some mā say) what great matter is this? shall not the wormes consume the good as well as the bad?
But (will Some man say) what great matter is this? shall not the worms consume the good as well as the bad?
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Yes surely, that cannot be denied:
Yes surely, that cannot be denied:
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and yet there is an euident difference betweene the wicked & the godly, euen •• this respect:
and yet there is an evident difference between the wicked & the godly, even •• this respect:
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for though righteous mens bodies become wormes meate, yet it is not in any displeasure from the Lord,
for though righteous men's bodies become worms meat, yet it is not in any displeasure from the Lord,
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nor for any hurt vnto them, for they are still pretious in his eyes, as their soules are, which euen then enioy celestial happinesse;
nor for any hurt unto them, for they Are still precious in his eyes, as their Souls Are, which even then enjoy celestial happiness;
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and besides euen those bodies of theirs shall be restored, and be made euerlastingly glorious together with their soules:
and beside even those bodies of theirs shall be restored, and be made everlastingly glorious together with their Souls:
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all which things are farre otherwise with such sinfull persons as delight themselues in scoffing and deriding of the Saints of God:
all which things Are Far otherwise with such sinful Persons as delight themselves in scoffing and deriding of the Saints of God:
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their bodies are at best when they are deuoured by wormes:
their bodies Are At best when they Are devoured by worms:
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they can neuer expect better, but that which is farre worse shall surely come vnto them.
they can never expect better, but that which is Far Worse shall surely come unto them.
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Fourthly, that wee may bee inabled in conscience to swallow vp such reproches as are cast vpon vs, let vs seriously meditate on the reward which is promised vnto them that can so doe.
Fourthly, that we may be enabled in conscience to swallow up such Reproaches as Are cast upon us, let us seriously meditate on the reward which is promised unto them that can so do.
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Blessed are you (saith our Sauiour) when men reuile you, and persecute you, and speake all manner of euill against you for my names sake falsely. Blessed Are you (Says our Saviour) when men revile you, and persecute you, and speak all manner of evil against you for my names sake falsely.
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Reioyce and be glad, for great is your reward in heauen. Rejoice and be glad, for great is your reward in heaven.
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And againe, the Apostle Peter saith, If yee be railed vpon for the name of Christ, blessed are yee;
And again, the Apostle Peter Says, If ye be railed upon for the name of christ, blessed Are ye;
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for the spirit of glorie, and of God resteth vpon you. for the Spirit of glory, and of God rests upon you.
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This made Moses to esteeme the rebuke of Christ greater riches then the treasures of Egypt: for (saith the holie Ghost) hee had respect vnto the recompence of the reward.
This made Moses to esteem the rebuke of christ greater riches then the treasures of Egypt: for (Says the holy Ghost) he had respect unto the recompense of the reward.
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Therefore when wee finde our hearts beginning to bee dismaied at the bitter taunts and iests of prophane scoffers, let vs animate our selues vnto patience with these or the like considerations;
Therefore when we find our hearts beginning to be dismayed At the bitter taunts and jests of profane scoffers, let us animate our selves unto patience with these or the like considerations;
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why should I be discouraged at these things? sinfull men seeke to vilifie and disgrace me;
why should I be discouraged At these things? sinful men seek to vilify and disgrace me;
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but doth God thinke euer the worse of me? I am base and contemptible in their eyes,
but does God think ever the Worse of me? I am base and contemptible in their eyes,
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but doe the Angels of God, or any of his Saints, conceiue any whit more hardly of me in that regard? Nay, doth not the Lord himselfe,
but do the Angels of God, or any of his Saints, conceive any whit more hardly of me in that regard? Nay, does not the Lord himself,
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and such as haue his image most liuely shining foorth in them, esteeme me so much more honorable, by how much they labor to make me more vile and abiect in regard of my weldoing? Why then should I faint vnder the burthen of reproch, wherewith they do still load me? especially seeing that this momentanie disgrace which I sustaine for Christ his cause, shall bring vnto me an eternall and inualuable weight of glorie?
and such as have his image most lively shining forth in them, esteem me so much more honourable, by how much they labour to make me more vile and abject in regard of my welldoing? Why then should I faint under the burden of reproach, wherewith they do still load me? especially seeing that this momentary disgrace which I sustain for christ his cause, shall bring unto me an Eternal and invaluable weight of glory?
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Of the poore ] From which words note this Doctrine, that the estate of Gods people is commonly a poore and afflicted estate. Of the poor ] From which words note this Doctrine, that the estate of God's people is commonly a poor and afflicted estate.
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Therefore in the originall the word [ poore ] is not vsed in the Plurall number,
Therefore in the original the word [ poor ] is not used in the Plural number,
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but in the Singular, and carries this sense [ ye haue made a mock of the counsell of that poore one ] implying thereby, what is the common case of all,
but in the Singular, and carries this sense [ you have made a mock of the counsel of that poor one ] implying thereby, what is the Common case of all,
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namely, to be full of calamities and distresses, through many tribulations to enter into the kingdome of God, and to be conformable vnto their head Christ in afflictions and sufferings.
namely, to be full of calamities and Distresses, through many tribulations to enter into the Kingdom of God, and to be conformable unto their head christ in afflictions and sufferings.
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And this the Lord in his wise prouidence will haue to be so for these reasons:
And this the Lord in his wise providence will have to be so for these Reasons:
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First, that thereby the flesh might be discountenanced, and haue no cause to reioyce before him.
First, that thereby the Flesh might be discountenanced, and have no cause to rejoice before him.
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Secondly, that men might embrace religion for it self, and in conscience vnto God, not in any outward respects.
Secondly, that men might embrace Religion for it self, and in conscience unto God, not in any outward respects.
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Whereas if most of those that are Christians, were of great place, many would make a shew of being religious, that they might thereby grow to aduancement in the world,
Whereas if most of those that Are Christians, were of great place, many would make a show of being religious, that they might thereby grow to advancement in the world,
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and so seeke earthly things in spirituall exercises.
and so seek earthly things in spiritual exercises.
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Thirdly, that his childrē might grow in neerer acquaintance with him, who otherwise would be strangers vnto their owne father:
Thirdly, that his children might grow in nearer acquaintance with him, who otherwise would be Strangers unto their own father:
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In their affliction (saith God) they will seeke me diligently. Before that time they would rather sue vnto any then vnto the Lord: In their affliction (Says God) they will seek me diligently. Before that time they would rather sue unto any then unto the Lord:
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therefore was he driuen to break them with one breaking vpon another, that so hauing no other refuge to betake themselues vnto, they might haue recourse vnto him.
Therefore was he driven to break them with one breaking upon Another, that so having no other refuge to betake themselves unto, they might have recourse unto him.
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This is cleere in the example of Manasse, who being in bonds and in irons, humbled his soule before the Lord,
This is clear in the Exampl of Manasseh, who being in bonds and in irons, humbled his soul before the Lord,
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and prayed vnto him for fauor, and mercie, and found it at his hands:
and prayed unto him for favour, and mercy, and found it At his hands:
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whereas before such time as hee was pressed downe with grieuous miserie, he obstinately refused to hearken vnto the Lord,
whereas before such time as he was pressed down with grievous misery, he obstinately refused to harken unto the Lord,
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and to his messengers, and was so far frō calling vpon his name, that he dishonored it by all manner of abominations, which hee committed with an high hand, euen to anger the Lord.
and to his messengers, and was so Far from calling upon his name, that he dishonoured it by all manner of abominations, which he committed with an high hand, even to anger the Lord.
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Fourthly, God would haue his people often to taste of aduersities, and troubles, that so they might learne to trust in him,
Fourthly, God would have his people often to taste of adversities, and Troubles, that so they might Learn to trust in him,
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whereas otherwise they would make the arme of flesh to bee their stay and confidence.
whereas otherwise they would make the arm of Flesh to be their stay and confidence.
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This the Lord himself auoucheth in the prophecie of Zephanie, saying, I will leaue in the middest of thee an humble,
This the Lord himself avoucheth in the prophecy of Zephaniah, saying, I will leave in the midst of thee an humble,
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and poore people, and they shall trust in the name of the Lord. and poor people, and they shall trust in the name of the Lord.
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This point maketh for the confutation of an error which withholdeth diuers from the profession of the Gospell:
This point makes for the confutation of an error which withholdeth diverse from the profession of the Gospel:
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Is this the word of God? is this your holy ministerie (say they) and are these your good men that doe embrace the same? a companie of simple base fellowes, of poore Artificers,
Is this the word of God? is this your holy Ministry (say they) and Are these your good men that do embrace the same? a company of simple base Fellows, of poor Artificers,
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and the like? who can imagine this to bee the truth, which such kinde of men as these doe giue credence vnto? How many Gentlemen,
and the like? who can imagine this to be the truth, which such kind of men as these do give credence unto? How many Gentlemen,
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or Noblemen, or men of learning and policie are of their mindes? and for those that are, haue they not manifold afflictions in their hearts,
or Noblemen, or men of learning and policy Are of their minds? and for those that Are, have they not manifold afflictions in their hearts,
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or vpon their bodies and estates? This is iust the cauill of the Pharisies against the doctrine of our Sauiour:
or upon their bodies and estates? This is just the cavil of the Pharisees against the Doctrine of our Saviour:
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Neuer man spake like this man (say the officers that were sent to take him, Never man spoke like this man (say the Officers that were sent to take him,
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but did not:) Then answered the Pharisies, Are yee also deceiued? Doth any of the Rulers,
but did not:) Then answered the Pharisees, are ye also deceived? Does any of the Rulers,
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or of the Pharisies beleeue in him? but this people which know not the law, are accursed. or of the Pharisees believe in him? but this people which know not the law, Are accursed.
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Therefore let not vs bee deceiued by such vaine words of men, that iudge not righteous iudgement,
Therefore let not us be deceived by such vain words of men, that judge not righteous judgement,
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but according as their owne fleshly wisedome directeth them, but let vs rather build vpon the words of him that is the true witnesse, who as he receiued a commission to preach vnto the poore, so he did accordingly performe it,
but according as their own fleshly Wisdom directeth them, but let us rather built upon the words of him that is the true witness, who as he received a commission to preach unto the poor, so he did accordingly perform it,
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and found good successe thereupon, and therefore biddeth Iohns disciples to tell him, that the poore receiued the Gospell.
and found good success thereupon, and Therefore bids Iohns Disciples to tell him, that the poor received the Gospel.
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They were the profitable and fruitful hearers of Christ, who by reason of some outward calamities and distresses or other, were humbled and abased in their owne eyes,
They were the profitable and fruitful hearers of christ, who by reason of Some outward calamities and Distresses or other, were humbled and abased in their own eyes,
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and had the pride and stubbornnesse of the flesh somewhat mastered and taken downe.
and had the pride and stubbornness of the Flesh somewhat mastered and taken down.
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Secondly, here is matter of reioycing for Gods seruants, that are in pouertie and distresse any maner of way:
Secondly, Here is matter of rejoicing for God's Servants, that Are in poverty and distress any manner of Way:
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it is the common condition of the members of Christ, and therefore they must not from thence draw any hard conclusions against themselues.
it is the Common condition of the members of christ, and Therefore they must not from thence draw any hard conclusions against themselves.
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It is the very high way vnto heauen, which hath been troden by Christ and all his Saints, to passe through manifold troubles and grieuances, manifold straits and extremities,
It is the very high Way unto heaven, which hath been trodden by christ and all his Saints, to pass through manifold Troubles and grievances, manifold straits and extremities,
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and at length to attaine vnto that rest which is prepared for vs in the kingdome of God.
and At length to attain unto that rest which is prepared for us in the Kingdom of God.
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If any by reason of their necessities and miseries had euer missed of the crowne of life, wee had some cause to feare our selues in that regard:
If any by reason of their necessities and misery's had ever missed of the crown of life, we had Some cause to Fear our selves in that regard:
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but sithence none euer did so, but rather haue reaped benefit by their afflictions, then taken any hurt thereby, wee should be of good comfort;
but since none ever did so, but rather have reaped benefit by their afflictions, then taken any hurt thereby, we should be of good Comfort;
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and be so farre from fainting in our trials, that wee should reioyce in the same, making full account, that then Gods owne hand will most manifestly appeare for our preseruation and consolation,
and be so Far from fainting in our trials, that we should rejoice in the same, making full account, that then God's own hand will most manifestly appear for our preservation and consolation,
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when humane helps do most of all faile vs:
when humane helps do most of all fail us:
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neither indeed could it be so cleerely discerned that he is the vpholder of his Church,
neither indeed could it be so clearly discerned that he is the upholder of his Church,
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if it had wealth, and power, and outward props and pillars to beare vp the same.
if it had wealth, and power, and outward props and pillars to bear up the same.
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Ye haue made a mock of the counsell of the poore: and why? because the Lord is his trust: You have made a mock of the counsel of the poor: and why? Because the Lord is his trust:
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This is the verie true cause, whatsoeuer other pretences there bee.
This is the very true cause, whatsoever other pretences there be.
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Whence obserue this Doctrine, that true godlinesse is that which breeds the quarrell betweene Gods children and the wicked. Whence observe this Doctrine, that true godliness is that which breeds the quarrel between God's children and the wicked.
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Vngodly men may say what they list, as namely, that they hate and dislike them for that they are proud and sawcie in medling with their betters:
Ungodly men may say what they list, as namely, that they hate and dislike them for that they Are proud and saucy in meddling with their betters:
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for that they are scornefull & disdainfull towards their neighbours: for that they are mal•content, and turbulent, and I know not what:
for that they Are scornful & disdainful towards their neighbours: for that they Are mal•content, and turbulent, and I know not what:
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but the true reason is yeelded by the Lord in this place, to wit, because they make him their stay and their confidence,
but the true reason is yielded by the Lord in this place, to wit, Because they make him their stay and their confidence,
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and will not depend vpon lying vanities, as the men of the world doe.
and will not depend upon lying vanities, as the men of the world do.
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And the like reason is giuen by the Apostle Peter, who speaking of vnregenerate men, saith, that it seemeth strange to them, that the godly runne not with them to the same excesse of riot:
And the like reason is given by the Apostle Peter, who speaking of unregenerate men, Says, that it seems strange to them, that the godly run not with them to the same excess of riot:
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and therefore (saith hee) speake they euill of you.
and Therefore (Says he) speak they evil of you.
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The cause why they traduce and defame them, is not because they are euill, but because they will not be as bad as themselues:
The cause why they traduce and defame them, is not Because they Are evil, but Because they will not be as bad as themselves:
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not because they haue committed great faults, but because they will not commit them.
not Because they have committed great Faults, but Because they will not commit them.
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And this we may obserue in our owne experience, that the most holy exercises are most offensiue vnto carnall persons:
And this we may observe in our own experience, that the most holy exercises Are most offensive unto carnal Persons:
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and that they exclaime against many things, as if they were hainous crimes, which God hath commanded as necessarie duties:
and that they exclaim against many things, as if they were heinous crimes, which God hath commanded as necessary duties:
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to wit, fasting and prayer, and hearing of the word, and such like, which as occasion serueth, must of necessitie bee performed:
to wit, fasting and prayer, and hearing of the word, and such like, which as occasion serveth, must of necessity be performed:
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these are the holy men (say they) that must needs bee more forward then all their neighbors;
these Are the holy men (say they) that must needs be more forward then all their neighbours;
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that will not allow of good fellowship and of merrie meetings, but are altogether for praying and for preaching, &c. when others are sporting and dancing, and recreating themselues:
that will not allow of good fellowship and of merry meetings, but Are altogether for praying and for preaching, etc. when Others Are sporting and dancing, and recreating themselves:
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I warrant you they are but meere hypocrites and dissemblers:
I warrant you they Are but mere Hypocrites and dissemblers:
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their hearts are as bad as the worst, and none are more disloyall subiects to their Prince then such are.
their hearts Are as bad as the worst, and none Are more disloyal Subjects to their Prince then such Are.
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These are hard charges, yet such as befell Christ Iesus himselfe, who among many other false imputations was esteemed an enemie to Caesar. But whence proceed all these hard surmises and censures? Surely from this, that Gods children doe endeuour from a true and faithfull heart to serue and please the Lord in all things,
These Are hard charges, yet such as befell christ Iesus himself, who among many other false imputations was esteemed an enemy to Caesar. But whence proceed all these hard surmises and censures? Surely from this, that God's children do endeavour from a true and faithful heart to serve and please the Lord in all things,
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and doe refuse to walk with the multitude in the broad way that leads vnto destruction.
and do refuse to walk with the multitude in the broad Way that leads unto destruction.
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Here is the matter whereupon al their malice doth work: and this ariseth,
Here is the matter whereupon all their malice does work: and this arises,
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First from the diuell himselfe, who is an vtter aduersarie vnto mans saluation and vnto Gods glorie,
First from the Devil himself, who is an utter adversary unto men salvation and unto God's glory,
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and therefore makes warre against the seed of the Church, which keepe the commandements of God, and haue the testimonie of Iesus Christ.
and Therefore makes war against the seed of the Church, which keep the Commandments of God, and have the testimony of Iesus christ.
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Secondly, from that hellish corruption that is in mans nature, which though there were no diuell, would minister vnto them sufficient malice, whereby they should bee stirred vp to carrie a grudge against the image of God wheresoeuer it is,
Secondly, from that hellish corruption that is in men nature, which though there were no Devil, would minister unto them sufficient malice, whereby they should be stirred up to carry a grudge against the image of God wheresoever it is,
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yea though it be in those that in the bounds of nature are most neerely linked vnto them;
yea though it be in those that in the bounds of nature Are most nearly linked unto them;
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as we see in Cain, who hated and murthered his brother Abel: and why? because his owne workes were euill, and his brothers good.
as we see in Cain, who hated and murdered his brother Abel: and why? Because his own works were evil, and his Brother's good.
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Therefore let Gods seruants neuer looke to please the world by weldoing, but make full reckoning that they shall much displease them.
Therefore let God's Servants never look to please the world by welldoing, but make full reckoning that they shall much displease them.
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Oh but it is your owne precisenes (will some say) that causeth you to be so much maligned and disliked.
O but it is your own preciseness (will Some say) that Causes you to be so much maligned and disliked.
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Nay, it is the worlds wickednes, not our strictnes;
Nay, it is the world's wickedness, not our strictness;
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otherwise what caused the Prophets of God, the Sonne of God himself, and his holy Apostles to bee so much hated and wronged by vngodlie men? They dare not say it was their indiscretion and nisenesse,
otherwise what caused the prophets of God, the Son of God himself, and his holy Apostles to be so much hated and wronged by ungodly men? They Dare not say it was their indiscretion and nisenesse,
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or any the like failing on their part, but in trueth the malice of the wicked, which is the very cause why euen in these our daies Gods people finde such hard measure from prophane persons.
or any the like failing on their part, but in truth the malice of the wicked, which is the very cause why even in these our days God's people find such hard measure from profane Persons.
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Secondly, let this teach vs not to be discouraged, albeit wicked sinners thinke and speake the worst of vs:
Secondly, let this teach us not to be discouraged, albeit wicked Sinners think and speak the worst of us:
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our goodnes, not our badnes is the occasion thereof, and therefore wee should be so farre from conceiuing the worse of our selues or of our works meerely in this respect that they go about to depraue and vilifie both vs and thē, that we shuld haue a better opinion, both of our own persons and actions,
our Goodness, not our badness is the occasion thereof, and Therefore we should be so Far from conceiving the Worse of our selves or of our works merely in this respect that they go about to deprave and vilify both us and them, that we should have a better opinion, both of our own Persons and actions,
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as hoping that the Lord doth gratiously accept of the one and of the other,
as hoping that the Lord does graciously accept of the one and of the other,
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because the vilest sinnes do most of all dislike them, and seeke by all meanes to fasten infamie and disgrace vpon them.
Because the Vilest Sins do most of all dislike them, and seek by all means to fasten infamy and disgrace upon them.
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Do we then trust in God, & do sinfull persons deride our simplicitie in that behalf,
Do we then trust in God, & do sinful Persons deride our simplicity in that behalf,
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and tell vs that we shall be ouerthrowne, and neuer be long able to hold vp our heads? let vs rest on the Lord still,
and tell us that we shall be overthrown, and never be long able to hold up our Heads? let us rest on the Lord still,
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& neuer be dismaied at their mischieuous and malicions speeches, & attempts against vs, knowing and assuring our soules that they that trust in the Lord shall be as mount Sion, that cannot be remoued, but standeth fast for euer. FINIS.
& never be dismayed At their mischievous and malicious Speeches, & attempts against us, knowing and assuring our Souls that they that trust in the Lord shall be as mount Sion, that cannot be removed, but Stands fast for ever. FINIS.
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The fourth Sermon. THey are the most miserable and wretched rebels, that are rebels against God.
The fourth Sermon. THey Are the most miserable and wretched rebels, that Are rebels against God.
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Though it bee an offence verie grieuous and odious for a subiect to shew himself disloyall to his earthly Soueraigne,
Though it be an offence very grievous and odious for a Subject to show himself disloyal to his earthly Sovereign,
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yet this shall stand as a sure conclusion when heauen & earth shall fall, that the greatest Sinner is the greatest Traitor.
yet this shall stand as a sure conclusion when heaven & earth shall fallen, that the greatest Sinner is the greatest Traitor.
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Hence it is, that when the Prophet Samuel would set out the hainousnes of Sauls sinne, in sparing Agag the King of the Amalekites,
Hence it is, that when the Prophet Samuel would Set out the hainousnes of Saul's sin, in sparing Agag the King of the Amalekites,
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and the best of the sheepe and oxen, and of the things that should haue been destroyed, hee compareth it with those crimes that were most hatefull and most punishable by Gods law, saying, Rebellion (to wit, against the Lord) is as the sinne of witchcraft,
and the best of the sheep and oxen, and of the things that should have been destroyed, he compareth it with those crimes that were most hateful and most punishable by God's law, saying, Rebellion (to wit, against the Lord) is as the sin of witchcraft,
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and transgression is wickednesse, and Idolatrie: and therefore Saul must needs be a notorious malefactor, that was found guiltie thereof.and Transgression is wickedness, and Idolatry: and Therefore Saul must needs be a notorious Malefactor, that was found guilty thereof.
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So likewise in the prophecy of Isaiah, when the Lord would lay vpon the vnbeleeuing Iewes the most grieuous imputation that could bee,
So likewise in the prophecy of Isaiah, when the Lord would lay upon the unbelieving Iewes the most grievous imputation that could be,
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for their renouncing and forsaking of him, and their seeking vnto and relying vpon the King of Egypt for succour and protection, he tearmeth them rebellious children, and rebellious people: and in the same tearmes dealeth Moses with the stiffenecked and peruerse Israelites:
for their renouncing and forsaking of him, and their seeking unto and relying upon the King of Egypt for succour and protection, he termeth them rebellious children, and rebellious people: and in the same terms deals Moses with the Stiffnecked and perverse Israelites:
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Heare ye rebels (saith he) shall we bring you water out of the rock? as if more could not bee spoken for the shame and disgrace of impious persons, Hear you rebels (Says he) shall we bring you water out of the rock? as if more could not be spoken for the shame and disgrace of impious Persons,
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then to brand them with the note of rebels against the Lord of heauen and earth.
then to brand them with the note of rebels against the Lord of heaven and earth.
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But that this point may be yet more cleere and perspicuous, let vs weigh these reasons that follow for the confirmation thereof.
But that this point may be yet more clear and perspicuous, let us weigh these Reasons that follow for the confirmation thereof.
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First, the lawes that they breake (which notwithstanding they are more strictly tied to obserue,
First, the laws that they break (which notwithstanding they Are more strictly tied to observe,
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then any subiect in the world is the statutes of his Prince) are most equal and iust, and meet to be kept:
then any Subject in the world is the statutes of his Prince) Are most equal and just, and meet to be kept:
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and therefore the presumptuous breach thereof must of necessitie argue the most indigne and vnworthie rebellion that can be imagined.
and Therefore the presumptuous breach thereof must of necessity argue the most indign and unworthy rebellion that can be imagined.
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It was no small fault in the Israelites to renounce their alleageance to Rehoboam, and to stand vp in armes against him, being their lawfull King and Gouernour,
It was no small fault in the Israelites to renounce their allegiance to Rehoboam, and to stand up in arms against him, being their lawful King and Governor,
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albeit hee threatned to impose vpon them rigorous and sharpe lawes, to make his yoke more grieuous then his fathers, so that whereas Salomon had chastised them with rods, hee would correct them with scourges:
albeit he threatened to impose upon them rigorous and sharp laws, to make his yoke more grievous then his Father's, so that whereas Solomon had chastised them with rods, he would correct them with scourges:
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how hainous then is their offence that doe refuse to submit their necks vnto Gods yoke, who is a more absolute King then euer any was,
how heinous then is their offence that do refuse to submit their necks unto God's yoke, who is a more absolute King then ever any was,
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or shall be to the end of the world, whose lawes are perfitly good and righteous, all of them tending, not alone to his owne glorie,
or shall be to the end of the world, whose laws Are perfectly good and righteous, all of them tending, not alone to his own glory,
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but to the present and eternall benefit and comfort of such as doe obey the same?
but to the present and Eternal benefit and Comfort of such as do obey the same?
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Secondly, those are the most vile traitors, that doe rebell against their Soueraigne, that hath bin very bountifull and gratious vnto them: (which was it that made Achitophels treacherie against Dauid more inhumane & barbarous:) now what Kings fauours can stand in the ballance against Gods fauours, which he vouchsafeth to the basest of the sonnes of men? for he it is that giueth them life and being and al things:
Secondly, those Are the most vile Traitors, that do rebel against their Sovereign, that hath been very bountiful and gracious unto them: (which was it that made Achitophels treachery against David more inhumane & barbarous:) now what Kings favours can stand in the balance against God's favours, which he vouchsafeth to the Basest of the Sons of men? for he it is that gives them life and being and all things:
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in him they liue and moue and haue their subsistence:
in him they live and move and have their subsistence:
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and without him they could not continue to breathe so much as one houre, nay nor one minute of an houre, much lesse enioy the comfortable vse of any creature vnder the Sunne:
and without him they could not continue to breathe so much as one hour, nay nor one minute of an hour, much less enjoy the comfortable use of any creature under the Sun:
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and therefore seeing the bounty and kindnesse of the Lord is so exceeding great, their rebellion that doe lift vp themselues against him,
and Therefore seeing the bounty and kindness of the Lord is so exceeding great, their rebellion that do lift up themselves against him,
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& cast off the obedience of his lawes, is of all men most worthie to be condemned and abhorred.
& cast off the Obedience of his laws, is of all men most worthy to be condemned and abhorred.
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Thirdly, their case doth hence appeare to bee very wofull and miserable, that the punishment appointed for them, is both very grieuous and withall vnauoidable.
Thirdly, their case does hence appear to be very woeful and miserable, that the punishment appointed for them, is both very grievous and withal unavoidable.
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First, the grieuousnesse thereof is euident by this, that whereas earthly Monarchs can proceed no further against the most notorious malefactors,
First, the grievousness thereof is evident by this, that whereas earthly Monarchs can proceed no further against the most notorious malefactors,
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but to the torturing and killing of their bodies, the confiscating of their lands and goods,
but to the torturing and killing of their bodies, the confiscating of their Lands and goods,
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and the defaming of them and theirs for a season:
and the defaming of them and theirs for a season:
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(so that if there bee vnfained repentance in the parties offending, as there was in the good thiefe on the crosse, their soules may be saued,
(so that if there be unfeigned Repentance in the parties offending, as there was in the good thief on the cross, their Souls may be saved,
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and their names healed, and both body and soule eternallie glorified) it is otherwise with the great King of heauen, who will plague those that are traitors against his Maiestie with al manner of iudgements in this life,
and their names healed, and both body and soul eternally glorified) it is otherwise with the great King of heaven, who will plague those that Are Traitors against his Majesty with all manner of Judgments in this life,
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and when hee hath done with them here, will call them to a reckoning againe at that great Assises at the last day,
and when he hath done with them Here, will call them to a reckoning again At that great Assizes At the last day,
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and there expose them to perpetuall shame and infamie, and inflict vpon their bodies and soules such torments as shall bee easelesse, endlesse and remedilesse.
and there expose them to perpetual shame and infamy, and inflict upon their bodies and Souls such torments as shall be easeless, endless and remediless.
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Secondly, for the vnauoidablenes of these punishments, wee must know, that though rebels against worldly Princes,
Secondly, for the vnauoidablenes of these punishments, we must know, that though rebels against worldly Princes,
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when they haue cast thēselues into danger, may by flying, or hiding of themselues, escape, or if they bee apprehended, make notable defences and apologies to serue their present purpose,
when they have cast themselves into danger, may by flying, or hiding of themselves, escape, or if they be apprehended, make notable defences and apologies to serve their present purpose,
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and so winde themselues out of troubles, it is no boote to deale in that sort with the Lord:
and so wind themselves out of Troubles, it is no boot to deal in that sort with the Lord:
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for whither can they goe from his presence, but hee will finde them out? and what wittie and cunning deuices can they haue for the colouring of their treacherous practises,
for whither can they go from his presence, but he will find them out? and what witty and cunning devices can they have for the colouring of their treacherous practises,
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but hee will descrie and discouer the same, and that to their greater shame and punishment? Which being so, the vse shall be,
but he will descry and discover the same, and that to their greater shame and punishment? Which being so, the use shall be,
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First, for the conuicting of many to be notorious rebels, that esteeme themselues as honest men as any in the countrey,
First, for the convicting of many to be notorious rebels, that esteem themselves as honest men as any in the country,
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and wil defie him that shal charge them with treason:
and will defy him that shall charge them with treason:
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what say they to this? Doe they not vsually take the holie name of God in vaine? Doe they not prophane his Sabbaths? doe they not defile their soules and bodies with many horrible pollutions? And whereas they haue been often told of these faults and sharply rebuked for them, doe they not for all that continue still in them,
what say they to this? Do they not usually take the holy name of God in vain? Do they not profane his Sabbaths? do they not defile their Souls and bodies with many horrible pollutions? And whereas they have been often told of these Faults and sharply rebuked for them, do they not for all that continue still in them,
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and vndertake the defence of them? Yea doe they not fret and fume and chafe at such as seek to reclaime them from their leaud courses? If their consciences doe accuse them of these,
and undertake the defence of them? Yea do they not fret and fume and chafe At such as seek to reclaim them from their lewd courses? If their Consciences do accuse them of these,
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and the like crimes, vndoubtedly they are guiltie of high treason against the Lord of heauen and earth:
and the like crimes, undoubtedly they Are guilty of high treason against the Lord of heaven and earth:
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they carrie the diuels badge, and fight vnder his banner, as professed enemies vnto God, and his truth:
they carry the Devils badge, and fight under his banner, as professed enemies unto God, and his truth:
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and whatsoeuer they thinke of themselues, such the Lord will esteeme them to be, and proceed against them accordingly.
and whatsoever they think of themselves, such the Lord will esteem them to be, and proceed against them accordingly.
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Secondly, let this teach vs to be most fearefull of transgressing the sacred lawes of our heauenlie King:
Secondly, let this teach us to be most fearful of transgressing the sacred laws of our heavenly King:
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and if we be at any time put to that straite, that wee must either violate the commandement of our earthly gouernours,
and if we be At any time put to that strait, that we must either violate the Commandment of our earthly Governors,
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or of God himselfe, let vs chuse rather to obey God then men:
or of God himself, let us choose rather to obey God then men:
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and with a meeke spirit and peaceable cariage submit our selues to their censures, rather then incurre the Lords displeasure,
and with a meek Spirit and peaceable carriage submit our selves to their censures, rather then incur the lords displeasure,
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and so become liable to his iudgements.
and so become liable to his Judgments.
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Thirdly, this is for singular comfort vnto Gods people, who are charged to be factious and seditious, vnquiet and vndutifull persons:
Thirdly, this is for singular Comfort unto God's people, who Are charged to be factious and seditious, unquiet and undutiful Persons:
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yet so long as their consciences tell them, that they are willing to attend to holie and wholesome doctrine, whereby their sinnes may be reproued,
yet so long as their Consciences tell them, that they Are willing to attend to holy and wholesome Doctrine, whereby their Sins may be reproved,
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and their hearts and liues reformed and bettered, they may be sure that God accounteth them good subiects;
and their hearts and lives reformed and bettered, they may be sure that God accounteth them good Subjects;
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and those that are such vnto him, are of all other most loyall and dutifull vnto their rulers and gouernors:
and those that Are such unto him, Are of all other most loyal and dutiful unto their Rulers and Governors:
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neither indeed can any be truly faithful vnto men, that hath not first learned to be faithfull vnto God.
neither indeed can any be truly faithful unto men, that hath not First learned to be faithful unto God.
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Let vs not therefore be dismaied at the clamors of those that doe vniustly charge vs with disloyaltie.
Let us not Therefore be dismayed At the clamours of those that do unjustly charge us with disloyalty.
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Athaliah cried out, treason, treason: but in truth, she was the traitor her selfe: Athaliah cried out, treason, treason: but in truth, she was the traitor her self:
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and the like may be said of many that are so ready to traduce others in that sort:
and the like may be said of many that Are so ready to traduce Others in that sort:
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whatsoeuer their outward behauiour towards Magistrates & such as are in authoritie bee, they are miserable and wretched rebels before the Lord,
whatsoever their outward behaviour towards Magistrates & such as Are in Authority be, they Are miserable and wretched rebels before the Lord,
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and such they shall appeare to be in the end, if they doe not in time submit themselues vnder his gratious gouernment. FINIS.
and such they shall appear to be in the end, if they do not in time submit themselves under his gracious government. FINIS.
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The fifth Sermon.
The fifth Sermon.
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IT is an infallible note of an impious and prophane person to bee vnwilling to heare the holy word of God.
IT is an infallible note of an impious and profane person to be unwilling to hear the holy word of God.
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Although men doe ordinarily resort vnto the assemblies where the Gospell is purely preached;
Although men do ordinarily resort unto the assemblies where the Gospel is purely preached;
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yet, if they wish in their hearts that they were from vnder those droppings, and if they might haue their own choice, they would be from vnder them, they are carnall and vngodly men, what appearances soeuer there bee to the contrarie.
yet, if they wish in their hearts that they were from under those droppings, and if they might have their own choice, they would be from under them, they Are carnal and ungodly men, what appearances soever there be to the contrary.
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From this ground the prophet Isaiah concludeth the Iewes to be a falsehearted and rebellious people,
From this ground the Prophet Isaiah Concludeth the Iewes to be a False-hearted and rebellious people,
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because they would not heare the word of the Lord. They were constrained now and then to heare it whether they would or not:
Because they would not hear the word of the Lord. They were constrained now and then to hear it whither they would or not:
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but their affection went against it, and the Lord iudged them, and passed sentēce vpon them for that, calling them a rebellious people, and lying children, such as were full of peruersenesse and of dissimulation within, whatsoeuer faire shews they made outwardly to dazle the eyes of men.
but their affection went against it, and the Lord judged them, and passed sentence upon them for that, calling them a rebellious people, and lying children, such as were full of perverseness and of dissimulation within, whatsoever fair shows they made outwardly to dazzle the eyes of men.
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The same marke of wicked sinners is giuen by Iob, where he saith, They say vnto God, Depart from vs: for wee desire not the knowledge of thy waies:
The same mark of wicked Sinners is given by Job, where he Says, They say unto God, Depart from us: for we desire not the knowledge of thy ways:
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not that there is any such wicked monster that wil directly vse those tearmes vnto the Lord:
not that there is any such wicked monster that will directly use those terms unto the Lord:
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but his meaning is, that their liues and practises do proue so much, viz. that they would not willingly haue any thing to doe with God:
but his meaning is, that their lives and practises do prove so much, viz. that they would not willingly have any thing to do with God:
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which appeareth by this, that they desire not the knowledge of his waies.
which appears by this, that they desire not the knowledge of his ways.
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Let them say what they will, those that care not to be acquainted with Gods will,
Let them say what they will, those that care not to be acquainted with God's will,
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nor to learne from thence what is their dutie, doe in effect bid the Lord depart from them,
nor to Learn from thence what is their duty, do in Effect bid the Lord depart from them,
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and therfore must needs be very impious and irreligious persons. To the same purpose is it said in the Psalm:
and Therefore must needs be very impious and irreligious Persons. To the same purpose is it said in the Psalm:
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My people would not heare my voyce: and what of that? Israel would none of me. My people would not hear my voice: and what of that? Israel would none of me.
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If one should haue said to them, You are Apostataes, and hate God in your hearts, they would haue thought it the greatest wrong that could be:
If one should have said to them, You Are Apostates, and hate God in your hearts, they would have Thought it the greatest wrong that could be:
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but we see what the Lords testimonie is concerning them; they would not attend to my voice, therfore they would none of me:
but we see what the lords testimony is Concerning them; they would not attend to my voice, Therefore they would none of me:
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they reiected my word, therefore they reiected me.
they rejected my word, Therefore they rejected me.
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Besides these places, and many moe that might be alleaged, the causes and effects of this vnwillingnesse to heare the Lords message, will euidently proue those to be sinful persons that are possessed therewith.
Beside these places, and many more that might be alleged, the Causes and effects of this unwillingness to hear the lords message, will evidently prove those to be sinful Persons that Are possessed therewith.
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First then for the causes thereof, there shall two onely bee named, though many other might bee brought. First then for the Causes thereof, there shall two only bee nam, though many other might be brought.
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One of them the Prophet Ieremy maketh mention of, saying:
One of them the Prophet Ieremy makes mention of, saying:
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Vnto whom shall I speake, and admonish that they may heare? behold their eares are vncircumcised, and they cannot hearken. Unto whom shall I speak, and admonish that they may hear? behold their ears Are uncircumcised, and they cannot harken.
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In the words going before he had denounced heauie plagues against them in regard of their horrible and fearefull transgressions, which did continually flow from them,
In the words going before he had denounced heavy plagues against them in regard of their horrible and fearful transgressions, which did continually flow from them,
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euen as waters from a fountaine, vers. 7. Now hereupon some man might say, If their offences be so grieuous,
even as waters from a fountain, vers. 7. Now hereupon Some man might say, If their offences be so grievous,
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wherefore doe not you tell them thereof? Why, (saies the Prophet) vnto whom shall I speake, whom shall I admonish? their eares are vncircumcised, that is, fleshly and carnall:
Wherefore do not you tell them thereof? Why, (Says the Prophet) unto whom shall I speak, whom shall I admonish? their ears Are uncircumcised, that is, fleshly and carnal:
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so that albeit good instructions be brought vnto them, yet they cannot hearken thereunto;
so that albeit good instructions be brought unto them, yet they cannot harken thereunto;
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but will be gazing hither and thither, and haue their mindes taken vp with other matters.
but will be gazing hither and thither, and have their minds taken up with other matters.
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Let a debter of theirs come vnto them to pay thē money, and they wil not be looking on this thing and on that,
Let a debtor of theirs come unto them to pay them money, and they will not be looking on this thing and on that,
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when they should receiue it at his hands:
when they should receive it At his hands:
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but when the true treasure is offered vnto them freely, they are either idle, or ill imployed,
but when the true treasure is offered unto them freely, they Are either idle, or ill employed,
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so that they haue no minde to accept of that. Tell them a tale of lucre, which they may get;
so that they have no mind to accept of that. Tell them a tale of lucre, which they may get;
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or of some iniurie done vnto them, whereof they may take aduantage, and their eares are wide open for such matters:
or of Some injury done unto them, whereof they may take advantage, and their ears Are wide open for such matters:
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but let there bee any speech vsed tending to the glorie of God, or the saluation of their soules, they are altogether deafe,
but let there be any speech used tending to the glory of God, or the salvation of their Souls, they Are altogether deaf,
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and cannot with any life or cheerfulnes listen to such things.
and cannot with any life or cheerfulness listen to such things.
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Now how come their eares to be thus vncircumcised? because their hearts are vncircumcised: (which is the Second cause of their vnwillingnesse to attend to the words of wisedome:) And this appeareth in two things:
Now how come their ears to be thus uncircumcised? Because their hearts Are uncircumcised: (which is the Second cause of their unwillingness to attend to the words of Wisdom:) And this appears in two things:
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the first is, that (as Ieremy speaketh) they delight not in Gods voice. The second, that they doe take pleasure in vnrighteousnes, as the Apostle witnesseth.
the First is, that (as Ieremy speaks) they delight not in God's voice. The second, that they do take pleasure in unrighteousness, as the Apostle Witnesseth.
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And looke how much delight any one taketh in sinne, so much hatred will he beare against the word that checketh him for his sinne:
And look how much delight any one Takes in sin, so much hatred will he bear against the word that checketh him for his sin:
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and in what measure any man dislikes the word, in the same measure will hee take pleasure in all manner of iniquitie, which is condemned by the word.
and in what measure any man dislikes the word, in the same measure will he take pleasure in all manner of iniquity, which is condemned by the word.
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And thus much for the causes of this vnwillingnesse.
And thus much for the Causes of this unwillingness.
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The ill effects follow, which (to mention but a few of a great many) are three.
The ill effects follow, which (to mention but a few of a great many) Are three.
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The two former in respect of men themselues, the last in respect of God. Concerning themselues, first they are neuer able to meditate on the word.
The two former in respect of men themselves, the last in respect of God. Concerning themselves, First they Are never able to meditate on the word.
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For whatsoeuer a man comes vnwillingly to hearken vnto, that will quickly slip out of his minde,
For whatsoever a man comes unwillingly to harken unto, that will quickly slip out of his mind,
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neither can hee possibly get it to take any deepe roote in his heart.
neither can he possibly get it to take any deep root in his heart.
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Hence is it that when couetous, or malicious, or vnchast persons repaire vnto Sermons to please their masters,
Hence is it that when covetous, or malicious, or unchaste Persons repair unto Sermons to please their Masters,
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or to satisfie the law, or for some such by-respect, they neuer seriously think of that which they haue heard, to make any application thereof vnto themselues;
or to satisfy the law, or for Some such by-respect, they never seriously think of that which they have herd, to make any application thereof unto themselves;
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they cannot bring their hearts vnto it:
they cannot bring their hearts unto it:
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for a sinfull conscience will not indure to be tied to the word of the Lord.
for a sinful conscience will not endure to be tied to the word of the Lord.
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The Prophet Dauid saith, Lord how loue I thy law? my meditation is in it continually. What will follow then if a man doe not loue Gods law? Surely, he will not at any time meditate thereon:
The Prophet David Says, Lord how love I thy law? my meditation is in it continually. What will follow then if a man do not love God's law? Surely, he will not At any time meditate thereon:
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which hee that doth not, must needs be a very sinfull creature. Secondly, as hee will neuer ponder vpon it, so neither will he practise it.
which he that does not, must needs be a very sinful creature. Secondly, as he will never ponder upon it, so neither will he practise it.
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He that is vnwilling to heare his dutie, will be much more vnwilling to doe it.
He that is unwilling to hear his duty, will be much more unwilling to do it.
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If wee see a seruant that cannot endure to bee informed what is his masters will and pleasure, we presently conclude that such an one will not prooue a faithfull and trustie seruant:
If we see a servant that cannot endure to be informed what is his Masters will and pleasure, we presently conclude that such an one will not prove a faithful and trusty servant:
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and so may we do without any breach of charitie, when wee perceiue a man to be altogether carelesse,
and so may we do without any breach of charity, when we perceive a man to be altogether careless,
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or contemptuous in listening to the charge of his heauenly master:
or contemptuous in listening to the charge of his heavenly master:
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hee that cannot abide to heare of the duties of the Sabbath, nor of the exercises of religion that hee is to performe in his familie,
he that cannot abide to hear of the duties of the Sabbath, nor of the exercises of Religion that he is to perform in his family,
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and the like, we may boldly say, except the Lord conuert this mans heart, certainly hee will neuer make conscience of performing these duties.
and the like, we may boldly say, except the Lord convert this men heart, Certainly he will never make conscience of performing these duties.
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Now for the effect which they shall find from the Lord, it is this, that he will deale with them,
Now for the Effect which they shall find from the Lord, it is this, that he will deal with them,
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as with wicked and vngodly ones, both in this life, and afterwards: for because they receiue not the loue of the truth, that they might bee saued,
as with wicked and ungodly ones, both in this life, and afterwards: for Because they receive not the love of the truth, that they might be saved,
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therefore God will send them strong delusion, that they should beleeue lies.
Therefore God will send them strong delusion, that they should believe lies.
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That all they may be damned that beleeue not the truth, but take pleasure in vnrighteousnes. This doctrine makethThat all they may be damned that believe not the truth, but take pleasure in unrighteousness. This Doctrine makes
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First, for the terror of Papists and all such as are popishly affected, as being liable to this iudgement and heauy stroake of God,
First, for the terror of Papists and all such as Are popishly affected, as being liable to this judgement and heavy stroke of God,
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because they refuse to heare the word of the Lord, and will rather hearken to erroneous and heretical doctrine,
Because they refuse to hear the word of the Lord, and will rather harken to erroneous and heretical Doctrine,
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then to the truth of God contained in the holie Scriptures; and rather lie in prison amongst malefactors, then bee in the Church amongst true Christians.
then to the truth of God contained in the holy Scriptures; and rather lie in prison among malefactors, then be in the Church among true Christians.
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But though they doe not heare the word preached, yet (will some say) they pray very much.
But though they do not hear the word preached, yet (will Some say) they pray very much.
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What of that? doe they imagine to haue any benefit by their prayers? if they doe, they will bee much deceiued:
What of that? do they imagine to have any benefit by their Prayers? if they do, they will be much deceived:
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for Salomon saith, He that turneth away his eare from hearing the law, euen his prayer shall be abominable.
for Solomon Says, He that turns away his ear from hearing the law, even his prayer shall be abominable.
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Let them pretend what they will for their wilful absenting of themselues from our assemblies,
Let them pretend what they will for their wilful absenting of themselves from our assemblies,
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as namely, that wee corrupt the word, and misinterprete and misapplie the same, yet they shall finde, that they haue refused to embrace the loue of the trueth, and haue beleeued lies;
as namely, that we corrupt the word, and misinterprete and misapply the same, yet they shall find, that they have refused to embrace the love of the truth, and have believed lies;
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and that therefore the Lord hath iustly giuen them vp to be deluded by Satan, and so to be damned with him euerlastingly.
and that Therefore the Lord hath justly given them up to be deluded by Satan, and so to be damned with him everlastingly.
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Secondly, for the iust reproofe of many among vs, who will come vnto the Church,
Secondly, for the just reproof of many among us, who will come unto the Church,
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and sit before the Preacher, as men and women desiring to obtaine the knowledge of Gods waies,
and fit before the Preacher, as men and women desiring to obtain the knowledge of God's ways,
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whereas in truth the Lord and their owne consciences can witnesse, that they are altogether vnwilling to receiue any wholesome admonition and instruction:
whereas in truth the Lord and their own Consciences can witness, that they Are altogether unwilling to receive any wholesome admonition and instruction:
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and that no charge is, or can bee more vnpleasant, and distastfull vnto them, then that of the God of heauen,
and that no charge is, or can be more unpleasant, and distasteful unto them, then that of the God of heaven,
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when hee straitly enioyneth them with all speed to get out of their sinnes, and to turne their feete into the way of his testimonies.
when he straitly enjoineth them with all speed to get out of their Sins, and to turn their feet into the Way of his testimonies.
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And because they will bee very loath to acknowledge thus much, but are readie to harbour too good an opinion of themselues,
And Because they will be very loath to acknowledge thus much, but Are ready to harbour too good an opinion of themselves,
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as if none were more forward hearers then they are, let their owne hearts bee iudges, what preparation they make before hand for the fitting of themselues for such a great work;
as if none were more forward hearers then they Are, let their own hearts be judges, what preparation they make before hand for the fitting of themselves for such a great work;
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what attention they vse when they are present, and what meditation and conference they haue concerning it when they are departed.
what attention they use when they Are present, and what meditation and conference they have Concerning it when they Are departed.
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Of which points if they would without partialitie examine themselues, they should easily discerne a great deale of backwardnesse in their nature and in their practise.
Of which points if they would without partiality examine themselves, they should Easily discern a great deal of backwardness in their nature and in their practice.
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If a man should protest that hee goes to the market with a great desire to buy food for himselfe and his family,
If a man should protest that he Goes to the market with a great desire to buy food for himself and his family,
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yet if hee alwaies plaied the vnthrift with his money, and neuer brought home any prouision, we would not giue credit to his words,
yet if he always played the unthrift with his money, and never brought home any provision, we would not give credit to his words,
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but account him a meere dissembler:
but account him a mere dissembler:
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and the like censure may we passe on such, as pretend they are willing to reape benefit by the word, to the intent they may bee able to helpe both themselues and their families,
and the like censure may we pass on such, as pretend they Are willing to reap benefit by the word, to the intent they may be able to help both themselves and their families,
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and yet neuer carrie away any thing to the purpose, but if you aske them what points were handled, they can say nothing,
and yet never carry away any thing to the purpose, but if you ask them what points were handled, they can say nothing,
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but this, surely wee heard a very good Sermon, God be thanked, but my memorie is very short,
but this, surely we herd a very good Sermon, God be thanked, but my memory is very short,
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or I cannot vtter all that I haue in my minde:
or I cannot utter all that I have in my mind:
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my heart, I hope, is as good as the best, though I cannot talke of the Sermon as others doe:
my heart, I hope, is as good as the best, though I cannot talk of the Sermon as Others doe:
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what is this but to deceiue their owne soules with vaine words? for certainly he that hath a heart willing to heare, will haue a tongue readie to vtter, in some tolerable sort, that which hee hath heard,
what is this but to deceive their own Souls with vain words? for Certainly he that hath a heart willing to hear, will have a tongue ready to utter, in Some tolerable sort, that which he hath herd,
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though not all of it, yet a good part of it, as God hath giuen to euery one the measure of grace.
though not all of it, yet a good part of it, as God hath given to every one the measure of grace.
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Another sort are here to be reproued, who doe in a more palpable and grosse manner manifest their vnwillingnes to heare, in that they will take euery slight occasion to absent themselues,
another sort Are Here to be reproved, who do in a more palpable and gross manner manifest their unwillingness to hear, in that they will take every slight occasion to absent themselves,
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and that not onely on the weeke daies, but on the Lords day also:
and that not only on the Week days, but on the lords day also:
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so that when the Lord commeth euen to their dores, and offereth to powre down his graces abundantly vpon them, they refuse his gratious offer,
so that when the Lord comes even to their doors, and Offereth to pour down his graces abundantly upon them, they refuse his gracious offer,
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and so iudge themselues vnworthie of eternall life. Thirdly, this is for our instruction: if we would be freed from the accusation, and condemnation of impious and prophane persons,
and so judge themselves unworthy of Eternal life. Thirdly, this is for our instruction: if we would be freed from the accusation, and condemnation of impious and profane Persons,
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then let vs labour to bee willing and well affected hearers;
then let us labour to be willing and well affected hearers;
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and to come with a better appetite to the food of our soules, then wee doe to the foode of our bodies,
and to come with a better appetite to the food of our Souls, then we do to the food of our bodies,
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and bee more desirous to get an increase of spirituall graces by the one, then of naturall strength by the other.
and be more desirous to get an increase of spiritual graces by the one, then of natural strength by the other.
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Now to the intent that we may do so, we must vse these remedies following.
Now to the intent that we may do so, we must use these remedies following.
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First, purge our hearts by true and vnfained repentance from the venome of all grosse and presumptuous sinnes,
First, purge our hearts by true and unfeigned Repentance from the venom of all gross and presumptuous Sins,
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yea from the allowance and liking of the least infirmities:
yea from the allowance and liking of the least infirmities:
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for otherwise if our soules be clogged with the poysoned humors of sinne, we shall finde no manner of appetite,
for otherwise if our Souls be clogged with the poisoned humours of sin, we shall find no manner of appetite,
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or affection to our spirituall foood.
or affection to our spiritual foood.
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Wherefore the Apostle Iames exhorting the twelue tribes to receiue the word with meeknesse, prescribeth thē what course to take for the preparing of their hearts thereunto, viz. to put away wrathfull and violent affections,
Wherefore the Apostle James exhorting the twelue tribes to receive the word with meekness, prescribeth them what course to take for the preparing of their hearts thereunto, viz. to put away wrathful and violent affections,
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and to lay apart all filthinesse and superfluitie of malitiousnes.
and to lay apart all filthiness and superfluity of maliciousness.
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And the like direction the Apostle Peter giueth in his 1. Epistle and second chapter, vers. 1. 2. thereby implying, that it is in vaine for men to imagine that they can bee profitable hearers and receiuers of the doctrine of Christ, till they haue done their best endeuour to clense their hearts and their hands from all manner of iniquitie.
And the like direction the Apostle Peter gives in his 1. Epistle and second chapter, vers. 1. 2. thereby implying, that it is in vain for men to imagine that they can be profitable hearers and Receivers of the Doctrine of christ, till they have done their best endeavour to cleanse their hearts and their hands from all manner of iniquity.
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Secondly, let vs consider of the excellencie of the word, and meditate on the strange and admirable effects that it worketh:
Secondly, let us Consider of the excellency of the word, and meditate on the strange and admirable effects that it works:
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as namely, how pure, and holy and perfect it is euery way: how it inlighteneth the minde, and giueth wisedome to the simple:
as namely, how pure, and holy and perfect it is every Way: how it Enlighteneth the mind, and gives Wisdom to the simple:
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how it conuerteth the soule, and frameth the affections vnto obedience:
how it Converts the soul, and frameth the affections unto Obedience:
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how it casteth downe the strong holds of the diuell, setteth men at libertie from the power of darknesse, and translateth them into the glorious kingdome of Iesus Christ: and in a word is able to saue their soules that doe in a conscionable manner attend thereunto,
how it Cast down the strong holds of the Devil, sets men At liberty from the power of darkness, and Translate them into the glorious Kingdom of Iesus christ: and in a word is able to save their Souls that do in a conscionable manner attend thereunto,
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and treasure it vp in the secret of their hearts.
and treasure it up in the secret of their hearts.
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Which things being well considered, will set an edge on our affections, and cause vs to haue as great delight in Gods statutes, as in all manner of riches.
Which things being well considered, will Set an edge on our affections, and cause us to have as great delight in God's statutes, as in all manner of riches.
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Thirdly and lastly, when wee feele within vs a great vnwillingnesse to hearken to the word (as the flesh will alwaies be vnwilling to that which will mortifie and kill the sinfull lusts thereof) let vs say with the Propet Dauid, Lord incline my heart vnto thy testimonies. Neuer discourage our selues, by thinking,
Thirdly and lastly, when we feel within us a great unwillingness to harken to the word (as the Flesh will always be unwilling to that which will mortify and kill the sinful Lustiest thereof) let us say with the Prophet David, Lord incline my heart unto thy testimonies. Never discourage our selves, by thinking,
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surely I shall neuer bee able to master my affections, and to bring my heart with cheerfulnes to listen vnto holy things,
surely I shall never be able to master my affections, and to bring my heart with cheerfulness to listen unto holy things,
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but goe vnto the Lord that is greater then our hearts, and stronger then our sins,
but go unto the Lord that is greater then our hearts, and Stronger then our Sins,
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and beseech him to giue vs a good affection to his testimonies, and if we aske in faith and humilitie, wee shall bee sure to obtaine our hearts desire:
and beseech him to give us a good affection to his testimonies, and if we ask in faith and humility, we shall be sure to obtain our hearts desire:
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for the Lord hath promised to teach the humble his way:
for the Lord hath promised to teach the humble his Way:
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and if hee vndertake it, it is neither our sinfull nature, nor Satans malice that can hinder his worke,
and if he undertake it, it is neither our sinful nature, nor Satan malice that can hinder his work,
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but hee will by degrees accomplish the same in vs, as he hath done in all his elect from the beginning of the world euen vnto this present time.
but he will by Degrees accomplish the same in us, as he hath done in all his elect from the beginning of the world even unto this present time.
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And thus much for the helpes that we must vse, that wee may become willing and cheerefull hearers of the word of the Lord.
And thus much for the helps that we must use, that we may become willing and cheerful hearers of the word of the Lord.
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THe more wholesome and holie any doctrine is, the more grieuous is it vnto wicked sinners.
THe more wholesome and holy any Doctrine is, the more grievous is it unto wicked Sinners.
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As any man of God preacheth more soundly, and commeth neerer the conscience, so is hee more abhorred of vngodly men.
As any man of God Preacheth more soundly, and comes nearer the conscience, so is he more abhorred of ungodly men.
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This we may see euidently in sundry examples of Scripture, as first of all in those of whom mention is made in the Reuelation, where it is said, that there were two witnesses, that is, a competent and sufficient number of faithfull preachers, which were like Oliue trees, to distill the oyle of grace into mens hearts,
This we may see evidently in sundry Examples of Scripture, as First of all in those of whom mention is made in the Revelation, where it is said, that there were two Witnesses, that is, a competent and sufficient number of faithful Preachers, which were like Olive trees, to distil the oil of grace into men's hearts,
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and like Candlesticks to hold forth the light vnto those that liued in darknesse and ignorance:
and like Candlesticks to hold forth the Light unto those that lived in darkness and ignorance:
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but what was the effect of their preaching? It is said that these two prophets vexed them that dwelt on the earth:
but what was the Effect of their preaching? It is said that these two Prophets vexed them that dwelled on the earth:
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that is, all earthly minded men: all such as were ignorant and proud, vnchast and couetous:
that is, all earthly minded men: all such as were ignorant and proud, unchaste and covetous:
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so that they could neuer bee well, till they had killed them, and cast out their corpses into the streetes of the citie:
so that they could never be well, till they had killed them, and cast out their corpses into the streets of the City:
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but then they were glad and reioyced, and sent presents one to another in token of their ioy, hoping that now these two witnesses were dispatched out of the way, they should go on merily in their leaud courses, and liue at hearts ease.
but then they were glad and rejoiced, and sent presents one to Another in token of their joy, hoping that now these two Witnesses were dispatched out of the Way, they should go on merrily in their lewd courses, and live At hearts ease.
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So Ahab professeth that he hated the Prophet Micaiah, and could not abide him:
So Ahab Professes that he hated the Prophet Micaiah, and could not abide him:
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how came that to passe? he could like well enough of those foure hundred false prophets that were intertained at Iezabels table:
how Come that to pass? he could like well enough of those foure hundred false Prophets that were entertained At Jezebel's table:
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this was the very true cause; Micaiah neuer prophecied good vnto him, but euill.
this was the very true cause; Micaiah never prophesied good unto him, but evil.
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Hee would deale faithfully in deliuering Gods message, and not flatter him either for feare or fauour,
He would deal faithfully in delivering God's message, and not flatter him either for Fear or favour,
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but when God proclaimed warre against him, (as hee must needes being an impious Idolater) hee would let him heare of it,
but when God proclaimed war against him, (as he must needs being an impious Idolater) he would let him hear of it,
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and giue him no allowance in his wicked enterprises: whereas those foure hundred dissembling hypocrites had learned to frame themselues to the Kings humour,
and give him no allowance in his wicked enterprises: whereas those foure hundred dissembling Hypocrites had learned to frame themselves to the Kings humour,
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and to speake not true, but pleasing things vnto him, and by that meanes they insinuated themselues into his fauour.
and to speak not true, but pleasing things unto him, and by that means they insinuated themselves into his favour.
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And as he was affected towards Micaiah, so was hee also towards Elijah: Hast thou found me, O mine enemy? (saith he.) Now what was the reason he should professe such emnitie against him? euen this, that the holie Prophet of God came euer furnished with sharpe rebukes and terrible threatnings frō heauen, which hee was to denounce against him for his monstrous impietie against the Lord, and crueltie against his seruants.
And as he was affected towards Micaiah, so was he also towards Elijah: Hast thou found me, Oh mine enemy? (Says he.) Now what was the reason he should profess such Enmity against him? even this, that the holy Prophet of God Come ever furnished with sharp rebukes and terrible threatenings from heaven, which he was to denounce against him for his monstrous impiety against the Lord, and cruelty against his Servants.
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The like may be seene in Paul, who for deliuering the holy and powerfull doctrine of the Gospell, was counted a pestilent fellow,
The like may be seen in Paul, who for delivering the holy and powerful Doctrine of the Gospel, was counted a pestilent fellow,
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and a troubler of the whole world:
and a troubler of the Whole world:
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not of the Saints that were in the world, but of such as were men of the world, who could not endure to haue their ignorance, their Idolatrie, their hypocrisie, the ill gouernment of their tongues, of their affections and of their families, laid open and disgraced,
not of the Saints that were in the world, but of such as were men of the world, who could not endure to have their ignorance, their Idolatry, their hypocrisy, the ill government of their tongues, of their affections and of their families, laid open and disgraced,
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and the reformation of these corruptions vrged and pressed vpon their consciences.
and the Reformation of these corruptions urged and pressed upon their Consciences.
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To this same purpose we may obserue further how mad and outragious they were against Steuen, Acts 7. when hee came with sound doctrine to their vnsound hearts:
To this same purpose we may observe further how mad and outrageous they were against Stephen, Acts 7. when he Come with found Doctrine to their unsound hearts:
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it is said when they heard the things that he deliuered, their hearts brast for anger,
it is said when they herd the things that he Delivered, their hearts braced for anger,
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and they gnashed at him with their teeth, and so giuing a shoute with a loud voyce,
and they gnashed At him with their teeth, and so giving a shout with a loud voice,
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and stopping their eares, that they might not heare him any longer, they ranne vpon him with great violence, and carrying him out of the citie, stoned him to death. and stopping their ears, that they might not hear him any longer, they ran upon him with great violence, and carrying him out of the City, stoned him to death.
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The reasons why pure and holy doctrine is so vnpleasant and vnwelcome vnto impure and vnholy persons, are these:
The Reasons why pure and holy Doctrine is so unpleasant and unwelcome unto impure and unholy Persons, Are these:
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First, because it doth maruellously crosse their wretched lusts, and goes against those euill affections and actions which they are determined to follow: they would be proud;
First, Because it does marvellously cross their wretched Lustiest, and Goes against those evil affections and actions which they Are determined to follow: they would be proud;
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but the word tels them, that then the Lord will resist them, and at length confound them bodies and soules:
but the word tells them, that then the Lord will resist them, and At length confound them bodies and Souls:
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they would bee alwaies rooting in the earth, and scraping together the pelfe of this world;
they would be always rooting in the earth, and scraping together the pelf of this world;
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but the word tels them, that such swine shall be without, that is, excluded frō the heauenly Ierusalem,
but the word tells them, that such Swine shall be without, that is, excluded from the heavenly Ierusalem,
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and haue their portion in the lake that burneth with fire and brimstone for euer.
and have their portion in the lake that burns with fire and brimstone for ever.
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Now when they are resolued to be proud still, and to be rooters still, and the Ministers of God are euer and anon grating vpon their consciences for the same, they are much imbittered and incensed against them,
Now when they Are resolved to be proud still, and to be rooters still, and the Ministers of God Are ever and anon grating upon their Consciences for the same, they Are much imbittered and incensed against them,
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and their doctrine, and if they can worke them any mischiefe, they shall be sure not to misse of it.
and their Doctrine, and if they can work them any mischief, they shall be sure not to miss of it.
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Secondly, such kinde of doctrine doth much disgrace both their courses and persons:
Secondly, such kind of Doctrine does much disgrace both their courses and Persons:
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for it is the square, whereby such crooked peeces are discerned, and the touchstone wherby wicked mens vnsoundnes is discouered.
for it is the square, whereby such crooked Pieces Are discerned, and the touchstone whereby wicked men's unsoundness is discovered.
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1672
Hence is it that when our Sauiour had inueighed against the hypocrisie of the Scribes and Pharisies,
Hence is it that when our Saviour had inveighed against the hypocrisy of the Scribes and Pharisees,
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an expounder of the law answered, and said vnto him, Master, thus saying, thou puttest vs to rebuke also:
an expounder of the law answered, and said unto him, Master, thus saying, thou puttest us to rebuke also:
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as if hee should haue said, Be aduised what you speake: for this doctrine of yours tendeth to our disgrace, as well as vnto theirs.
as if he should have said, Be advised what you speak: for this Doctrine of yours tendeth to our disgrace, as well as unto theirs.
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But what? doth our Sauiour forbeare them hereupon? nay, hee commeth neerer vnto them and driueth the naile to the head, saying, Woe be vnto you also ye interpreters of the law:
But what? does our Saviour forbear them hereupon? nay, he comes nearer unto them and Driveth the nail to the head, saying, Woe be unto you also you Interpreters of the law:
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1676
as if hee should say, Will you play the dissemblers, and must not a man speake against your sinne for feare of disgracing you? Yes surely, sinne must haue shame wheresoeuer it is,
as if he should say, Will you play the dissemblers, and must not a man speak against your sin for Fear of disgracing you? Yes surely, sin must have shame wheresoever it is,
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1677
and therefore woe vnto you also yee Lawyers, for without repentance, your case is very dangerous.
and Therefore woe unto you also ye Lawyers, for without Repentance, your case is very dangerous.
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1678
Thirdly, the diuell is much disquieted with right and powerful doctrine.
Thirdly, the Devil is much disquieted with right and powerful Doctrine.
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1679
If a man come with the sword of the Spirit to strike down right vpon the sinnes of mens soules,
If a man come with the sword of the Spirit to strike down right upon the Sins of men's Souls,
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1680
and to summon their drowsie consciences before the iudgement seate of Iesus Christ, that is the next way to thrust the diuell out of possession,
and to summon their drowsy Consciences before the judgement seat of Iesus christ, that is the next Way to thrust the Devil out of possession,
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1681
and to cast him violently out of their hearts, euen as the lightning fals from the cloud.
and to cast him violently out of their hearts, even as the lightning falls from the cloud.
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1682
And this we must make full reckoning of, that whatsoeuer dislikes the diuell, the same will dislike the children of the diuell.
And this we must make full reckoning of, that whatsoever dislikes the Devil, the same will dislike the children of the Devil.
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1683
And therefore we may obserue, that when Paul at Philippi had cast out the diuell of the maide that had a spirit of diuination, Satan himselfe being enraged thereby, all the citie was in an vprore against him and Silas, and commanded them to be grieuously scourged with roddes,
And Therefore we may observe, that when Paul At Philippi had cast out the Devil of the maid that had a Spirit of divination, Satan himself being enraged thereby, all the City was in an uproar against him and Silas, and commanded them to be grievously scourged with rods,
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1684
and after to be laid fast as close prisoners, with their feete in the stocks. This point serueth,
and After to be laid fast as close Prisoners, with their feet in the stocks. This point serveth,
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1685
1. For instruction to Ministers, that, if they be faithfull vnto the Lord in teaching right things in a right manner, they must make full account that euill men will be grieued,
1. For instruction to Ministers, that, if they be faithful unto the Lord in teaching right things in a right manner, they must make full account that evil men will be grieved,
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1686
and tired and quite wearied out therewith:
and tired and quite wearied out therewith:
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1687
they will be vnwilling to come to the Church, and think euery houre two, while they are there.
they will be unwilling to come to the Church, and think every hour two, while they Are there.
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1688
Christ himselfe could not please carnall men; nay he displeased them most, because his teaching was best.
christ himself could not please carnal men; nay he displeased them most, Because his teaching was best.
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1689
But what saith hee for his owne and others comfort? Wisedome is iustified of her children:
But what Says he for his own and Others Comfort? Wisdom is justified of her children:
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1690
so that albeit fleshly minded men dislike and reiect pure and plaine doctrine, yet those that are wisedoms children, that is,
so that albeit fleshly minded men dislike and reject pure and plain Doctrine, yet those that Are wisdoms children, that is,
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1691
truly and spiritually wise, will approue of it, and embrace it.
truly and spiritually wise, will approve of it, and embrace it.
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1692
Secondly, this is for instruction to all Gods people, that they should labour to bring their hearts to bee willing to heare and receiue sound doctrine, that they may from a plaine and faithfull desire say vnto the Prophets, prophecie vnto vs right things: tell vs plainly of our faults;
Secondly, this is for instruction to all God's people, that they should labour to bring their hearts to be willing to hear and receive found Doctrine, that they may from a plain and faithful desire say unto the prophets, prophecy unto us right things: tell us plainly of our Faults;
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1693
make vs to see them and to bee ashamed of them:
make us to see them and to be ashamed of them:
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1694
if you perceiue vs to be couetous, or voluptuous, or riotous, &c. let vs heare of these our corruptions,
if you perceive us to be covetous, or voluptuous, or riotous, etc. let us hear of these our corruptions,
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1695
and of the iudgements of God due vnto them, that so wee may bee terrified and reclaimed from them.
and of the Judgments of God due unto them, that so we may be terrified and reclaimed from them.
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1696
And when we faile in the duties of pietie, or mercie, or of our callings, let vs bee admonished and exhorted;
And when we fail in the duties of piety, or mercy, or of our callings, let us be admonished and exhorted;
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1697
let vs haue forcible and vnanswerable reasons, for the conuincing of our iudgements, and the winning of our affections to the loue and liking of those good duties, which we haue been formerly negligent to performe.
let us have forcible and unanswerable Reasons, for the convincing of our Judgments, and the winning of our affections to the love and liking of those good duties, which we have been formerly negligent to perform.
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1698
If we can come thus prepared to the preaching of the word, we shall receiue abundant fruite and profit thereby:
If we can come thus prepared to the preaching of the word, we shall receive abundant fruit and profit thereby:
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1699
and hence be assured to our comfort, that wee are not rebels and traitors against the great King of heauen,
and hence be assured to our Comfort, that we Are not rebels and Traitors against the great King of heaven,
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but his true and faithfull subiects and seruants, in that wee are glad to know his statutes,
but his true and faithful Subjects and Servants, in that we Are glad to know his statutes,
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and willing and desirous to yeeld all loyall and dutifull obedience thereunto:
and willing and desirous to yield all loyal and dutiful Obedience thereunto:
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1702
and howsoeuer our owne misinformed consciences, or Satan, our subtill enemie, may perswade vs that we doe not lone and feare the Lord,
and howsoever our own misinformed Consciences, or Satan, our subtle enemy, may persuade us that we do not lone and Fear the Lord,
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1703
but that wee haue vnsound and vnsanctified hearts, yet let vs stand vpon the contrarie: for if wee haue no other argument of our true and sincere loue towards God;
but that we have unsound and unsanctified hearts, yet let us stand upon the contrary: for if we have no other argument of our true and sincere love towards God;
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1704
yet this may be sufficient, viz. that wee doe vnfainedly loue and embrace his sacred word:
yet this may be sufficient, viz. that we do unfeignedly love and embrace his sacred word:
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1705
it is an vndoubted testimonie of a good stomack, to bee delighted and refreshed with wholesome foode:
it is an undoubted testimony of a good stomach, to be delighted and refreshed with wholesome food:
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1706
neither is there a surer and better signe of a sound heart, then to bee well affected towards a sound ministerie.
neither is there a Surer and better Signen of a found heart, then to be well affected towards a found Ministry.
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1707
OVr wretched nature is neuer so forward vnto any thing, as vnto that which is sinfull and vtterly vnlawfull.
Our wretched nature is never so forward unto any thing, as unto that which is sinful and utterly unlawful.
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1708
All men are naturally exceeding slack in attempting & executing that which is good: but very swift in setting vpon, and going through with, that which is euill.
All men Are naturally exceeding slack in attempting & executing that which is good: but very swift in setting upon, and going through with, that which is evil.
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1709
Therefore is it said of all the sonnes of Adam without exception, that their feete are swift to shed bloud.
Therefore is it said of all the Sons of Adam without exception, that their feet Are swift to shed blood.
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1710
Many there are, who if they should be prest to fight in lawfull warre for God and their countrie, would be fearfull and dastardly,
Many there Are, who if they should be pressed to fight in lawful war for God and their country, would be fearful and dastardly,
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1711
and if they could with any credit or safetie, they would betake them to their heeles:
and if they could with any credit or safety, they would betake them to their heals:
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1712
and yet the same men in a priuate quarrell, or in robbing by the high waies side,
and yet the same men in a private quarrel, or in robbing by the high ways side,
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1713
or in stealing somewhat out of their neighbours grounds, will be very forward and swift to shed blood.
or in stealing somewhat out of their neighbours grounds, will be very forward and swift to shed blood.
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1714
Againe, there are diuers that are exceeding slow in going to a Sermon, or to any such holy exercise, or seruice:
Again, there Are diverse that Are exceeding slow in going to a Sermon, or to any such holy exercise, or service:
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1715
but to runne to a Bullbaiting, or a Beare-baiting, or to a Whitson-ale, none shall rise more early,
but to run to a Bull baiting, or a Bear baiting, or to a Whitsun-ale, none shall rise more early,
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1716
nor hasten more speedily then they ▪ Examples will make this point yet more cleere.
nor hasten more speedily then they ▪ Examples will make this point yet more clear.
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1717
When Nebuchadnezzar was minded to passe an vniust sentence of death vpon the Caldeans and Astrologians,
When Nebuchadnezzar was minded to pass an unjust sentence of death upon the Chaldaeans and Astrologians,
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1718
for that they could not bring to his minde his dreame, which he himself had forgotten, he made great speed in the matter, in so much that hee adiudged all to die, not onely those that had bin examined,
for that they could not bring to his mind his dream, which he himself had forgotten, he made great speed in the matter, in so much that he adjudged all to die, not only those that had been examined,
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1719
but all such as were of that profession, yea not onely those that were Sorcerers and Coniurers indeed,
but all such as were of that profession, yea not only those that were Sorcerers and Conjurers indeed,
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1720
but Daniel and his companions, that were but only supposed to be such, whereas they did in truth abhor all those vnlawfull and diuellish Arts. If it had bin some matter tending to Gods glory,
but daniel and his Sodales, that were but only supposed to be such, whereas they did in truth abhor all those unlawful and devilish Arts. If it had been Some matter tending to God's glory,
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1721
or the good of his Church, hee would not haue been so readie to yeeld vnto it,
or the good of his Church, he would not have been so ready to yield unto it,
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1722
and if such a sentence had been past, there would haue been many obiections and oppositions,
and if such a sentence had been passed, there would have been many objections and oppositions,
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1723
so that the execution thereof would hardly haue followed so speedily, as this heere did, in which regard Daniel taketh exception against it, saying, Why is the sentence so hastie from the King? The like forwardnesse was there in the vnbeleeuing Israelites vnto the foule and abominable sin of Idolatrie:
so that the execution thereof would hardly have followed so speedily, as this Here did, in which regard daniel Takes exception against it, saying, Why is the sentence so hasty from the King? The like forwardness was there in the unbelieving Israelites unto the foul and abominable since of Idolatry:
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1724
Moses had laboured much to perswade them to make a couenant with God, and to cleaue vnto him in faithfull and constant obedience;Moses had laboured much to persuade them to make a Covenant with God, and to cleave unto him in faithful and constant Obedience;
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1725
yet when he had been a while out of the way, they would needs haue a golden Calfe in stead of Moses, to goe before them,
yet when he had been a while out of the Way, they would needs have a golden Calf in stead of Moses, to go before them,
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1726
and therefore al of a sudden they came with great violence vnto Aaron, vrging him to make them one:
and Therefore all of a sudden they Come with great violence unto Aaron, urging him to make them one:
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1727
hee being afraid to crosse them and to displease them, goeth about by carnall policie to stay them from this wickednesse,
he being afraid to cross them and to displease them, Goes about by carnal policy to stay them from this wickedness,
pns31 vbg j pc-acp vvi pno32 cc pc-acp vvi pno32, vvz a-acp p-acp j n1 pc-acp vvi pno32 p-acp d n1,
(11) part (DIV2)
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1728
and therefore calleth for their golden eare-rings, thinking that they would at no hand haue parted with them:
and Therefore calls for their golden earrings, thinking that they would At no hand have parted with them:
cc av vvz p-acp po32 j n2, vvg cst pns32 vmd p-acp dx n1 vhb vvn p-acp pno32:
(11) part (DIV2)
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1729
but when it was for the erecting of Idolatrie, he could no sooner aske for them, but they presently brought them.
but when it was for the erecting of Idolatry, he could not sooner ask for them, but they presently brought them.
cc-acp c-crq pn31 vbds p-acp dt vvg pp-f n1, pns31 vmd xx av-c vvi p-acp pno32, cc-acp pns32 av-j vvd pno32.
(11) part (DIV2)
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1730
And the like may be seene in those Iewes that liued in the time of Isaiah, who were niggardly and pinching enough in matters of expence that did concerne Gods worship,
And the like may be seen in those Iewes that lived in the time of Isaiah, who were niggardly and pinching enough in matters of expense that did concern God's worship,
cc dt av-j vmb vbi vvn p-acp d np2 cst vvd p-acp dt n1 pp-f np1, r-crq vbdr j cc j-vvg av-d p-acp n2 pp-f n1 cst vdd vvi npg1 n1,
(11) part (DIV2)
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1731
or the reliefe of such as were in distresse:
or the relief of such as were in distress:
cc dt n1 pp-f d c-acp vbdr p-acp n1:
(11) part (DIV2)
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1732
but to procure helpe and aide from Egypt against their enemies, that were about to inuade their land, which was a course that God had vtterly forbiddē, none were more franke and liberall then they:
but to procure help and aid from Egypt against their enemies, that were about to invade their land, which was a course that God had utterly forbidden, none were more frank and liberal then they:
cc-acp pc-acp vvi n1 cc vvi p-acp np1 p-acp po32 n2, cst vbdr a-acp pc-acp vvi po32 n1, r-crq vbds dt n1 cst np1 vhd av-j vvn, pix vbdr av-dc j cc j cs pns32:
(11) part (DIV2)
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1733
who spared not for any cost or charges, but sent their Camels laden with treasures vnto Pharaoh and to his Princes.
who spared not for any cost or charges, but sent their Camels laden with treasures unto Pharaoh and to his Princes.
r-crq vvd xx p-acp d n1 cc n2, cc-acp vvd po32 n2 vvn p-acp n2 p-acp np1 cc p-acp po31 n2.
(11) part (DIV2)
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1734
So also in the daies of Hoseah, the people were exceeding bountifull in bestowing their corne and wine and oyle, together with their gold and siluer vpon Baal: they thought nothing too deare or pretious, that was to goe that way;
So also in the days of Hosea, the people were exceeding bountiful in bestowing their corn and wine and oil, together with their gold and silver upon Baal: they Thought nothing too deer or precious, that was to go that Way;
av av p-acp dt n2 pp-f np1, dt n1 vbdr vvg j p-acp vvg po32 n1 cc n1 cc n1, av p-acp po32 n1 cc n1 p-acp np1: pns32 vvd pix av j-jn cc j, cst vbds pc-acp vvi d n1;
(11) part (DIV2)
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1735
so that they were content to part not onely with their goods, but also with their sonnes and daughters, whom they sacrificed vnto diuels.
so that they were content to part not only with their goods, but also with their Sons and daughters, whom they sacrificed unto Devils.
av cst pns32 vbdr j pc-acp vvi xx av-j p-acp po32 n2-j, cc-acp av p-acp po32 n2 cc n2, ro-crq pns32 vvd p-acp n2.
(11) part (DIV2)
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1736
And as for euill deedes, so for sinfull speeches, there is in our nature a very great aptnesse and pronenesse thereunto, which vnregenerate men doe helpe forward by their continuall practise: And as for evil Deeds, so for sinful Speeches, there is in our nature a very great aptness and proneness thereunto, which unregenerate men do help forward by their continual practice:
cc c-acp p-acp j-jn n2, av p-acp j n2, pc-acp vbz p-acp po12 n1 dt j j n1 cc n1 av, r-crq j n2 vdb vvi av-j p-acp po32 j n1:
(11) part (DIV2)
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1737
in which regard Ieremy saith concerning them of his time, that they did bend their tongues like bowes for lies, but they had no courage for the trueth.
in which regard Ieremy Says Concerning them of his time, that they did bend their tongues like bows for lies, but they had no courage for the truth.
p-acp r-crq n1 np1 vvz vvg pno32 pp-f po31 n1, cst pns32 vdd vvi po32 n2 av-j n2 p-acp vvz, p-acp pns32 vhd dx n1 p-acp dt n1.
(11) part (DIV2)
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1738
If they were to speake of hurtfull and wicked things, they had words at will, and boldnesse sutable thereunto:
If they were to speak of hurtful and wicked things, they had words At will, and boldness suitable thereunto:
cs pns32 vbdr pc-acp vvi pp-f j cc j n2, pns32 vhd n2 p-acp n1, cc n1 j av:
(11) part (DIV2)
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1739
but if it were concerning good and profitable matters, they had no heart vnto them; their bow and their string were both broken.
but if it were Concerning good and profitable matters, they had no heart unto them; their bow and their string were both broken.
cc-acp cs pn31 vbdr vvg j cc j n2, pns32 vhd dx n1 p-acp pno32; po32 n1 cc po32 n1 vbdr av-d vvn.
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The reasons of this doctrine are these: First, our flesh is wholly bent vnto that which is sinfull.
The Reasons of this Doctrine Are these: First, our Flesh is wholly bent unto that which is sinful.
dt n2 pp-f d n1 vbr d: ord, po12 n1 vbz av-jn vvn p-acp d r-crq vbz j.
(11) part (DIV2)
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1741
All the imaginations of the thoughts of our hearts are only euill and that continually. So that whē wee are about any wicked practise, wee haue the whole force and strength of nature to helpe vs forward: All the Imaginations of the thoughts of our hearts Are only evil and that continually. So that when we Are about any wicked practice, we have the Whole force and strength of nature to help us forward:
d dt n2 pp-f dt n2 pp-f po12 n2 vbr av-j j-jn cc d av-j. av cst c-crq pns12 vbr p-acp d j n1, pns12 vhb dt j-jn n1 cc n1 pp-f n1 pc-acp vvi pno12 av-j:
(11) part (DIV2)
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1742
as on the contrarie, when we are about any goodnesse, wee haue the whole current and streame of the flesh against vs, still readie to stop and hinder vs. Wee are neuer exercised in that which is naturall vnto vs,
as on the contrary, when we Are about any Goodness, we have the Whole current and stream of the Flesh against us, still ready to stop and hinder us we Are never exercised in that which is natural unto us,
c-acp p-acp dt n-jn, c-crq pns12 vbr p-acp d n1, pns12 vhb dt j-jn n1 cc n1 pp-f dt n1 p-acp pno12, av j pc-acp vvi cc vvi pno12 pns12 vbr av vvn p-acp d r-crq vbz j p-acp pno12,
(11) part (DIV2)
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1743
vntill we be plotting, or practising some wickednes against God, or some vnrighteousnes against men. Secondly, the diuell is readie to driue the flesh onward vnto that which is euill.
until we be plotting, or practising Some wickedness against God, or Some unrighteousness against men. Secondly, the Devil is ready to driven the Flesh onward unto that which is evil.
c-acp pns12 vbb vvg, cc vvg d n1 p-acp np1, cc d n1 p-acp n2. ord, dt n1 vbz j pc-acp vvi dt n1 av p-acp d r-crq vbz j-jn.
(11) part (DIV2)
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1744
In which respect it is said, that the wisedome which is not from aboue, as it is earthly and sensuall, so is it also diuellish. The wisedome of the flesh is emnitie against God, and so of it owne accord too too prone vnto all kinds of mischiefe:
In which respect it is said, that the Wisdom which is not from above, as it is earthly and sensual, so is it also devilish. The Wisdom of the Flesh is Enmity against God, and so of it own accord too too prove unto all Kinds of mischief:
p-acp r-crq n1 pn31 vbz vvn, cst dt n1 r-crq vbz xx p-acp a-acp, c-acp pn31 vbz j cc j, av vbz pn31 av j. dt n1 pp-f dt n1 vbz n1 p-acp np1, cc av pp-f pn31 d n1 av av j p-acp d n2 pp-f n1:
(11) part (DIV2)
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1745
and therefore being set forward by Satan, it must needes bee very violent in the pursuit thereof.
and Therefore being Set forward by Satan, it must needs be very violent in the pursuit thereof.
cc av vbg vvn av-j p-acp np1, pn31 vmb av vbi av j p-acp dt n1 av.
(11) part (DIV2)
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1746
Thirdly, the world is ready to ioyne with vs in any vnwarrantable and bad courses,
Thirdly, the world is ready to join with us in any unwarrantable and bad courses,
ord, dt n1 vbz j pc-acp vvi p-acp pno12 p-acp d j cc j n2,
(11) part (DIV2)
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1747
so that if we be addicted to couetousnesse, or vainglory, or voluptuousnesse, wee shall haue commendation and incouragement frō carnall people:
so that if we be addicted to covetousness, or vainglory, or voluptuousness, we shall have commendation and encouragement from carnal people:
av cst cs pns12 vbb vvn p-acp n1, cc n1, cc n1, pns12 vmb vhi n1 cc n1 p-acp j n1:
(11) part (DIV2)
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1748
for the world loues, as it own persons, so likewise it own works; such as are those before mentioned:
for the world loves, as it own Persons, so likewise it own works; such as Are those before mentioned:
c-acp dt n1 n2, c-acp pn31 d n2, av av pn31 vvd n2; d c-acp vbr d a-acp vvn:
(11) part (DIV2)
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1749
and whatsoeuer it loues, that it commends:
and whatsoever it loves, that it commends:
cc r-crq pn31 vvz, cst pn31 vvz:
(11) part (DIV2)
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1750
now praise is it which earthly minded men do much hunt for, and that makes thē so eager and swift of foote in following after those things which the men of this world do affect & like of.
now praise is it which earthly minded men do much hunt for, and that makes them so eager and swift of foot in following After those things which the men of this world do affect & like of.
av n1 vbz pn31 r-crq j j-vvn n2 vdb av-d vvi p-acp, cc d vvz pno32 av j cc j pp-f n1 p-acp vvg p-acp d n2 r-crq dt n2 pp-f d n1 vdb vvi cc vvi pp-f.
(11) part (DIV2)
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1751
They would faine haue present paiment, and are loth to looke after those things which are not seene:
They would feign have present payment, and Are loath to look After those things which Are not seen:
pns32 vmd av-j vhi j n1, cc vbr j pc-acp vvi p-acp d n2 r-crq vbr xx vvn:
(11) part (DIV2)
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1752
they would rather haue their sense satisfied, then their hope exercised, (that which they haue, not being a sound hope) and therefore they chuse rather the practise of those euils, whereby they imagine to obtaine some present contentment,
they would rather have their sense satisfied, then their hope exercised, (that which they have, not being a found hope) and Therefore they choose rather the practice of those evils, whereby they imagine to obtain Some present contentment,
pns32 vmd av-c vhi po32 n1 vvn, cs po32 n1 vvn, (cst r-crq pns32 vhb, xx vbg dt j n1) cc av pns32 vvb av-c dt n1 pp-f d n2-jn, c-crq pns32 vvb pc-acp vvi d j n1,
(11) part (DIV2)
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1753
then the performance of such good duties, as would hereafter procure them an eternall weight of glorie, besides the present peace and comfort which from the same would arise vnto them.
then the performance of such good duties, as would hereafter procure them an Eternal weight of glory, beside the present peace and Comfort which from the same would arise unto them.
cs dt n1 pp-f d j n2, c-acp vmd av vvi pno32 dt j n1 pp-f n1, p-acp dt j n1 cc n1 r-crq p-acp dt d vmd vvi p-acp pno32.
(11) part (DIV2)
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1754
Hereby then (in the first place) is discouered their folly and simplicitie, that haue a great opinion of the religion of Papists,
Hereby then (in the First place) is discovered their folly and simplicity, that have a great opinion of the Religion of Papists,
av av (p-acp dt ord n1) vbz vvn po32 n1 cc n1, cst vhb dt j n1 pp-f dt n1 pp-f njp2,
(11) part (DIV2)
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1755
and of their liberalitie, both which (as may euidently appeare by this Doctrine) are altogether vaine and of no value at all.
and of their liberality, both which (as may evidently appear by this Doctrine) Are altogether vain and of no valve At all.
cc pp-f po32 n1, d r-crq (c-acp np1 av-j vvi p-acp d n1) vbr av j cc pp-f dx n1 p-acp d.
(11) part (DIV2)
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1756
First, concerning their religion, many doe esteeme of it in regard of the vniuersalitie thereof, and that there are such multitudes that doe embrace it:
First, Concerning their Religion, many do esteem of it in regard of the universality thereof, and that there Are such Multitudes that do embrace it:
ord, vvg po32 n1, d vdb vvi pp-f pn31 p-acp n1 pp-f dt n1 av, cc cst a-acp vbr d n2 cst vdb vvi pn31:
(11) part (DIV2)
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1757
but what better argument can wee desire against it then this, which they would haue to make for it? For all (as hath bin formerly proued) are naturally most inclinable vnto that which is euill:
but what better argument can we desire against it then this, which they would have to make for it? For all (as hath been formerly proved) Are naturally most inclinable unto that which is evil:
cc-acp q-crq jc n1 vmb pns12 vvi p-acp pn31 av d, r-crq pns32 vmd vhi pc-acp vvi p-acp pn31? p-acp d (c-acp vhz vbn av-j vvn) vbr av-j av-ds j p-acp d r-crq vbz j-jn:
(11) part (DIV2)
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1758
and therefore most men being so prone vnto Poperie, what can bee concluded but this, that it is an euill and damnable religion? Christ his flock is a little flock,
and Therefore most men being so prove unto Popery, what can be concluded but this, that it is an evil and damnable Religion? christ his flock is a little flock,
cc av ds n2 vbg av j p-acp n1, r-crq vmb vbi vvn p-acp d, cst pn31 vbz dt j-jn cc j n1? np1 po31 n1 vbz dt j n1,
(11) part (DIV2)
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1759
and hee hath but a few sheepe that will hearken vnto his voyce, and be ordered and guided by his Spirit:
and he hath but a few sheep that will harken unto his voice, and be ordered and guided by his Spirit:
cc pns31 vhz p-acp dt d n1 cst vmb vvi p-acp po31 n1, cc vbi vvn cc vvn p-acp po31 n1:
(11) part (DIV2)
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1760
what doctrine then can we imagine that to be, but the doctrine of diuels, vnto which such multitudes are readie to giue eare,
what Doctrine then can we imagine that to be, but the Doctrine of Devils, unto which such Multitudes Are ready to give ear,
r-crq n1 av vmb pns12 vvi cst pc-acp vbi, cc-acp dt n1 pp-f n2, p-acp r-crq d n2 vbr j pc-acp vvi n1,
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1761
and to conforme themselues without any great contradiction?
and to conform themselves without any great contradiction?
cc pc-acp vvi px32 p-acp d j n1?
(11) part (DIV2)
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1762
Then further, as touching their liberalitie which they so much stand vpon, and boast of, what matter of commendation can wee finde therein, seeing it tendeth onely and wholly to the maintenance of Idolatrie? to the furtherance of superstition? and to the setting vp of themselues in the roome and stead of Christ Iesus? Were not the idolatrous Israelites,
Then further, as touching their liberality which they so much stand upon, and boast of, what matter of commendation can we find therein, seeing it tendeth only and wholly to the maintenance of Idolatry? to the furtherance of Superstition? and to the setting up of themselves in the room and stead of christ Iesus? Were not the idolatrous Israelites,
av av-jc, c-acp vvg po32 n1 r-crq pns32 av av-d vvi p-acp, cc n1 pp-f, r-crq n1 pp-f n1 vmb pns12 vvi av, vvg pn31 vvz av-j cc av-jn p-acp dt n1 pp-f n1? p-acp dt n1 pp-f n1? cc p-acp dt n-vvg a-acp pp-f px32 p-acp dt n1 cc n1 pp-f np1 np1? vbdr xx dt j np2,
(11) part (DIV2)
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1763
before spoken of, euery whit as bountiful, yea more bountiful then they? What will they say to those that offered their sons and their daughters vnto Moloch and such like abominable Idols? will that proue there was any soundnesse and vprightnesse in them? Indeede this much may bee gathered from thence, that they had a great measure of loue, which made them so bountifull.
before spoken of, every whit as bountiful, yea more bountiful then they? What will they say to those that offered their Sons and their daughters unto Moloch and such like abominable Idols? will that prove there was any soundness and uprightness in them? Indeed this much may be gathered from thence, that they had a great measure of love, which made them so bountiful.
c-acp vvn pp-f, d n1 p-acp j, uh av-dc j cs pns32? q-crq vmb pns32 vvb p-acp d cst vvd po32 n2 cc po32 n2 p-acp np1 cc d av-j j n2? vmb d vvi a-acp vbds d n1 cc n1 p-acp pno32? av d d vmb vbi vvn p-acp av, cst pns32 vhd dt j n1 pp-f n1, r-crq vvd pno32 av j.
(11) part (DIV2)
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1764
But what kinde of loue was it? a Christian and well-grounded loue? nothing lesse,
But what kind of love was it? a Christian and well-grounded love? nothing less,
p-acp r-crq n1 pp-f n1 vbds pn31? dt njp cc j n1? pix av-dc,
(11) part (DIV2)
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1765
but a fleshly and diuellish loue, as is very apparant in this, that it made them so forward in performing the workes of the flesh and of the diuell.
but a fleshly and devilish love, as is very apparent in this, that it made them so forward in performing the works of the Flesh and of the Devil.
cc-acp dt j cc j n1, c-acp vbz av j p-acp d, cst pn31 vvd pno32 av av-j p-acp vvg dt n2 pp-f dt n1 cc pp-f dt n1.
(11) part (DIV2)
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1766
And the like may be said of Papists long and tedious pilgrimages, and their cruell and vnnaturall whipping of themselues, and other such bodily exercises;
And the like may be said of Papists long and tedious Pilgrimages, and their cruel and unnatural whipping of themselves, and other such bodily exercises;
cc dt av-j vmb vbi vvn pp-f njp2 av-j cc j n2, cc po32 j cc j n-vvg pp-f px32, cc j-jn d j n2;
(11) part (DIV2)
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1767
it is no maruell to see them vndertake and vndergoe the same with all readinesse and willingnesse,
it is no marvel to see them undertake and undergo the same with all readiness and willingness,
pn31 vbz dx n1 pc-acp vvi pno32 vvi cc vvi dt d p-acp d n1 cc n1,
(11) part (DIV2)
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1768
because they are things vnwarrantable by the word, and consequently seruices of the flesh and not of God:
Because they Are things unwarrantable by the word, and consequently services of the Flesh and not of God:
c-acp pns32 vbr n2 j p-acp dt n1, cc av-j n2 pp-f dt n1 cc xx pp-f np1:
(11) part (DIV2)
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1769
And it is an easie matter for a man to spend his riches, his strength, yea and his blood also vpon his wicked lusts, and vngodly affections.
And it is an easy matter for a man to spend his riches, his strength, yea and his blood also upon his wicked Lustiest, and ungodly affections.
cc pn31 vbz dt j n1 p-acp dt n1 pc-acp vvi po31 n2, po31 n1, uh cc po31 n1 av p-acp po31 j n2, cc j n2.
(11) part (DIV2)
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1770
Secondly, seeing our nature is so inclinable vnto wickednesse, let vs be humbled for the corruption thereof,
Secondly, seeing our nature is so inclinable unto wickedness, let us be humbled for the corruption thereof,
ord, vvg po12 n1 vbz av j p-acp n1, vvb pno12 vbi vvn p-acp dt n1 av,
(11) part (DIV2)
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1771
and testifie the truth of our humiliation by auoiding all occasions of euill.
and testify the truth of our humiliation by avoiding all occasions of evil.
cc vvi dt n1 pp-f po12 n1 p-acp vvg d n2 pp-f n-jn.
(11) part (DIV2)
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1772
Are wee such drie wood as will easily be kindled? then let vs take heed how we come too neere the fire:
are we such dry wood as will Easily be kindled? then let us take heed how we come too near the fire:
vbr pns12 d j n1 c-acp vmb av-j vbi vvn? av vvb pno12 vvi n1 c-crq pns12 vvb av av-j dt n1:
(11) part (DIV2)
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1773
are wee such light stuffe, as will soone be tossed and carried hither and thither with euery puffe? then let vs beware how wee aduenture vpon such places and such companie, where the winde of false doctrine,
Are we such Light stuff, as will soon be tossed and carried hither and thither with every puff? then let us beware how we adventure upon such places and such company, where the wind of false Doctrine,
vbr pns12 d j n1, c-acp vmb av vbi vvn cc vvd av cc av p-acp d n1? av vvb pno12 vvi c-crq pns12 vvb p-acp d n2 cc d n1, c-crq dt n1 pp-f j n1,
(11) part (DIV2)
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1774
or of diuellish counsell and perswasion may blow vpon vs. Men will yeeld that the flesh is fraile:
or of devilish counsel and persuasion may blow upon us Men will yield that the Flesh is frail:
cc pp-f j n1 cc n1 vmb vvi p-acp pno12 n2 vmb vvi d dt n1 vbz j:
(11) part (DIV2)
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1775
but why then will they rush vpon the occasions of falling? if the flesh bee so subiect to euill,
but why then will they rush upon the occasions of falling? if the Flesh be so Subject to evil,
cc-acp q-crq av vmb pns32 vvi p-acp dt n2 pp-f vvg? cs dt n1 vbb av j-jn p-acp n-jn,
(11) part (DIV2)
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1776
why doe they not crucifie it by prayer, by applying the threatnings of the word to their owne soules, by keeping good companie, and the like?
why do they not crucify it by prayer, by applying the threatenings of the word to their own Souls, by keeping good company, and the like?
q-crq vdb pns32 xx vvi pn31 p-acp n1, p-acp vvg dt n2-vvg pp-f dt n1 p-acp po32 d n2, p-acp vvg j n1, cc dt j?
(11) part (DIV2)
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1777
This is it that maketh a number to fall into Poperie, into Brownisme, or into some such dangerous sects,
This is it that makes a number to fallen into Popery, into Brownism, or into Some such dangerous Sects,
d vbz pn31 cst vvz dt n1 pc-acp vvi p-acp n1, p-acp n1, cc p-acp d d j n2,
(11) part (DIV2)
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1778
or other, that when they giue themselues to the profession of the Gospell, they finde it to bee crosse and contrarie to their corrupt and sinfull nature,
or other, that when they give themselves to the profession of the Gospel, they find it to be cross and contrary to their corrupt and sinful nature,
cc j-jn, cst c-crq pns32 vvb px32 p-acp dt n1 pp-f dt n1, pns32 vvb pn31 pc-acp vbi j cc j-jn p-acp po32 j cc j n1,
(11) part (DIV2)
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1779
and therefore they are full of contradiction and gainsaying, and at length fall to reading of the bookes of Papists, or Brownists, or the like:
and Therefore they Are full of contradiction and gainsaying, and At length fallen to reading of the books of Papists, or Brownists, or the like:
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1780
and then they are carried vnto their opinions with such eagernesse and violence, as a ship on the sea that goes with winde and saile.
and then they Are carried unto their opinions with such eagerness and violence, as a ship on the sea that Goes with wind and sail.
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1781
Now what is the reason hereof? because the flesh is neuer strongly bent, vntill it meete with an ill obiect,
Now what is the reason hereof? Because the Flesh is never strongly bent, until it meet with an ill Object,
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1782
but then it passeth on amaine without any stop or let.
but then it passes on amain without any stop or let.
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1783
Therefore let vs be carefull that wee doe not rush vpon any such inducement vnto Idolatrie,
Therefore let us be careful that we do not rush upon any such inducement unto Idolatry,
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1784
or schisme, or any manner of impietie; for otherwise wee shall be sure to be intrapped and insnared.
or Schism, or any manner of impiety; for otherwise we shall be sure to be entrapped and Ensnared.
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1785
Oh but this is too much nicenesse and scrupulositie, (will some say) I hope we are not so weake nor so simple,
O but this is too much niceness and scrupulosity, (will Some say) I hope we Are not so weak nor so simple,
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1786
but we can chuse the best and leaue the worst: be present at any popish worship, and yet keepe our hearts to God:
but we can choose the best and leave the worst: be present At any popish worship, and yet keep our hearts to God:
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1787
conuerse with any companie, and yet continue honest men still.
converse with any company, and yet continue honest men still.
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1788
Haue you so good a perswasion of your flesh? certainly you doe thereby giue men iust occasion to haue an ill perswasion of you,
Have you so good a persuasion of your Flesh? Certainly you do thereby give men just occasion to have an ill persuasion of you,
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1789
and to suspect that in truth you doe not much care of what religion or of what conuersation you be.
and to suspect that in truth you do not much care of what Religion or of what Conversation you be.
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1790
Others haue bin as well conceited of themselues as you, and thereupō haue bin bold without any calling or warrant to trauell into strange countries,
Others have been as well conceited of themselves as you, and thereupon have been bold without any calling or warrant to travel into strange countries,
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1791
and being there, to see Images and to heare Masses, and to vse familiaritie with men of all sorts.
and being there, to see Images and to hear Masses, and to use familiarity with men of all sorts.
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1792
But what hath been the euent thereof? they haue returned home, either of no religion, or of a false religion.
But what hath been the event thereof? they have returned home, either of no Religion, or of a false Religion.
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1793
This lamentable experience doth shew to be most true, in many yong gentlemen of the greatest houses in this our land, whose atheisticall and prophane cariage should be a warning vnto others, not to presume vpon their owne strength,
This lamentable experience does show to be most true, in many young gentlemen of the greatest houses in this our land, whose atheistical and profane carriage should be a warning unto Others, not to presume upon their own strength,
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1794
nor to tempt the Lord by casting themselues vpon the occasions of euill.
nor to tempt the Lord by casting themselves upon the occasions of evil.
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1795
Thirdly, this may serue for a caueat vnto vs, that when we finde our selues very eager and forward vnto any thing, we make a stay,
Thirdly, this may serve for a caveat unto us, that when we find our selves very eager and forward unto any thing, we make a stay,
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1796
and a pause, examining whether the thing be lawfull & good, yea or no:
and a pause, examining whither the thing be lawful & good, yea or no:
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1797
and if it be so, yet let vs search whether our flesh be not set a work in that spirituall action which we are about:
and if it be so, yet let us search whither our Flesh be not Set a work in that spiritual actium which we Are about:
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1798
whether there be not in it some mixture of corruption, and some carnall respect or other, that maketh vs so nimble and readie in the performance of it:
whither there be not in it Some mixture of corruption, and Some carnal respect or other, that makes us so nimble and ready in the performance of it:
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1799
let vs (I say) looke well vnto our hearts in this behalfe; for all is not fire from the altar, that seemes to be such:
let us (I say) look well unto our hearts in this behalf; for all is not fire from the altar, that seems to be such:
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1800
it is a rare thing for vs to bee trulie zealous of good workes; and much of our heate proceedeth rather from our owne flesh, then from Gods spirit;
it is a rare thing for us to be truly zealous of good works; and much of our heat Proceedeth rather from our own Flesh, then from God's Spirit;
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1801
and therefore when wee perceiue our violence and eagernesse to arise rather from some inordinate lust,
and Therefore when we perceive our violence and eagerness to arise rather from Some inordinate lust,
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1802
then from any good and holy affection, let vs curbe and restraine the same, and beseech the Lord to moderate our desires, that wee may doe all our workes in meeknesse and modestie,
then from any good and holy affection, let us curb and restrain the same, and beseech the Lord to moderate our Desires, that we may do all our works in meekness and modesty,
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1803
and with that good temper which beseemeth Christians.
and with that good temper which beseems Christians.
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1804
Fourthly, sithence there is in euery mans nature such pronenesse vnto sin and iniquitie, this should be a singular comfort vnto Gods childrē,
Fourthly, since there is in every men nature such proneness unto since and iniquity, this should be a singular Comfort unto God's children,
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1805
when they finde many motions vnto euill, and much dulnes and backwardnes vnto that which is good, they need not be dismaied hereat,
when they find many motions unto evil, and much dulness and backwardness unto that which is good, they need not be dismayed hereat,
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1806
if so be they see their corruption and be grieued for it, and striue against it.
if so be they see their corruption and be grieved for it, and strive against it.
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1807
But why should Heretikes bee able to cleaue more earnestly, and firmely to superstition and idolatrie,
But why should Heretics be able to cleave more earnestly, and firmly to Superstition and idolatry,
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1808
then wee can to true religion and pietie? There is good reason for that: because they haue all helps that Satan, the flesh or the world can affoord them,
then we can to true Religion and piety? There is good reason for that: Because they have all helps that Satan, the Flesh or the world can afford them,
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1809
and we haue all the hindrances that may bee from them all:
and we have all the hindrances that may be from them all:
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1810
for it pleaseth the Lord that while we haue a natural life, we should haue also naturall corruption:
for it Pleases the Lord that while we have a natural life, we should have also natural corruption:
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1811
and albeit the flesh be in part crucified, yet will it still rebell against the Spirit,
and albeit the Flesh be in part Crucified, yet will it still rebel against the Spirit,
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1812
and the diuell and the world will take part with it.
and the Devil and the world will take part with it.
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1813
But what then is the difference between Gods seruants, and the seruants of the diuel, seeing there is in them both an vnwillingnes vnto that which the Lord commandeth,
But what then is the difference between God's Servants, and the Servants of the Devil, seeing there is in them both an unwillingness unto that which the Lord commands,
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1814
and a pronenes vnto that which he forbiddeth?
and a proneness unto that which he forbiddeth?
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1815
Herein standeth the difference, that the godlie take notice of the corruptions of their nature, bewaile them,
Herein Stands the difference, that the godly take notice of the corruptions of their nature, bewail them,
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Page 151
1816
and labor to suppresse them, not fulfilling the lusts of their flesh, either for the omission of holy duties,
and labour to suppress them, not fulfilling the Lustiest of their Flesh, either for the omission of holy duties,
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1817
or the practise of any manner of euill:
or the practice of any manner of evil:
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1818
for they haue the spirit in them which doth alwaies resist the sinfull motions of the flesh,
for they have the Spirit in them which does always resist the sinful motions of the Flesh,
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1819
so that as they cannot doe the good which they would, because the flesh lusteth against the spirit, that is, against the regenerate part in them:
so that as they cannot do the good which they would, Because the Flesh Lusteth against the Spirit, that is, against the regenerate part in them:
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1820
so neither can they do the euill that sometimes they would, because the spirit strugleth and fighteth against the lusts of the flesh.
so neither can they do the evil that sometime they would, Because the Spirit struggleth and fights against the Lustiest of the Flesh.
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1821
Now concerning wicked men, they are altogether fleshly, and therefore when they haue vile motions from nature,
Now Concerning wicked men, they Are altogether fleshly, and Therefore when they have vile motions from nature,
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Page 152
1822
or bad suggestions from Satan, they like of them, and nourish and cherish them, and if meanes and opportunitie bee offered, proceed to the execution of them.
or bad suggestions from Satan, they like of them, and nourish and cherish them, and if means and opportunity be offered, proceed to the execution of them.
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1823
Herein then may Gods children reioyce that they are farre vnlike the limmes of the diuell, in that they mortifie the deedes of the flesh by the spirit, and therefore shall liue: whereas others walke after the flesh, and satisfie it in the lusts thereof, and therefore shall die. In the meditation whereof they should raise vp their discouraged hearts,
Herein then may God's children rejoice that they Are Far unlike the limbs of the Devil, in that they mortify the Deeds of the Flesh by the Spirit, and Therefore shall live: whereas Others walk After the Flesh, and satisfy it in the Lustiest thereof, and Therefore shall die. In the meditation whereof they should raise up their discouraged hearts,
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1824
and fainting spirits to sound ioy, and due thankfulnes, for that the Lord hath by his good spirit,
and fainting spirits to found joy, and due thankfulness, for that the Lord hath by his good Spirit,
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1825
and powerfull word, wrought a change in their hearts, and made them that were naturally set on mischiefe,
and powerful word, wrought a change in their hearts, and made them that were naturally Set on mischief,
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1826
and did drinke in iniquitie with delight euen as beasts drink water;
and did drink in iniquity with delight even as beasts drink water;
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1827
to be in any measure tractable vnto holy duties, and to carrie a perfect hatred against all impietie and vnrighteousnesse,
to be in any measure tractable unto holy duties, and to carry a perfect hatred against all impiety and unrighteousness,
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1828
albeit they cannot get that masterie of their sinfull lusts as they should and as they would.
albeit they cannot get that mastery of their sinful Lustiest as they should and as they would.
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1829
This is a wonderfull worke of God, for which we cannot sufficientlie praise his name:
This is a wonderful work of God, for which we cannot sufficiently praise his name:
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1830
and therefore wee should doe as the Prophet Dauid did when the Lord had put it into his heart,
and Therefore we should do as the Prophet David did when the Lord had put it into his heart,
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1831
and into the hearts of his subiects to be liberall towards the building of the Temple:
and into the hearts of his Subjects to be liberal towards the building of the Temple:
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1832
Now therefore, our God, (saith he) we thanke thee and praise thy glorious name. Now Therefore, our God, (Says he) we thank thee and praise thy glorious name.
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1833
But who am I, and what is my people that we should be able to offer willingly after this sort? &c. O Lord God of Abraham, Izhac and Israel our fathers, keepe this for euer in the purpose,
But who am I, and what is my people that we should be able to offer willingly After this sort? etc. Oh Lord God of Abraham, Izhac and Israel our Father's, keep this for ever in the purpose,
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1834
and thoughts of the heart of thy people, and prepare their hearts vnto thee. and thoughts of the heart of thy people, and prepare their hearts unto thee.
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1835
From which words it is apparent, that it is an admirable and supernaturall worke to haue a well disposed minde,
From which words it is apparent, that it is an admirable and supernatural work to have a well disposed mind,
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1836
and a well affected heart vnto any thing that concernes the worship of God and his glorie:
and a well affected heart unto any thing that concerns the worship of God and his glory:
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1837
to be franke and free-hearted in bestowing ones substance vpon sumptuous buildings, costly apparel, great house-keeping, setting vp Lords of misrule,
to be frank and freehearted in bestowing ones substance upon sumptuous buildings, costly apparel, great housekeeping, setting up lords of misrule,
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1838
and the like, is a thing not worth the speaking of, because a mecre carnall man in arrogancie and vain-glorie may bee very lauish and prodigall to such ends and purposes.
and the like, is a thing not worth the speaking of, Because a mecre carnal man in arrogancy and vainglory may be very lavish and prodigal to such ends and Purposes.
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1839
But to haue a liberall heart for good vses, either for the furtherance of Gods seruice,
But to have a liberal heart for good uses, either for the furtherance of God's service,
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1840
or for the reliefe of the distressed Saints, is a matter that wee should take speciall notice of,
or for the relief of the distressed Saints, is a matter that we should take special notice of,
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1841
and bee carefull to magnifie the name of the Lord for it, and earnestly to intreate the continuance of it,
and be careful to magnify the name of the Lord for it, and earnestly to entreat the Continuance of it,
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1842
as Dauid doth in this place.
as David does in this place.
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1843
And though we be not alwaies alike, but now and then dull and heauie, and lumpish and drowsie,
And though we be not always alike, but now and then dull and heavy, and lumpish and drowsy,
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when it pleaseth the Lord for our humbling to let the flesh play it part;
when it Pleases the Lord for our humbling to let the Flesh play it part;
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1845
yet if wee sometimes, and for the most part finde spirituall motions and affections, and from thence proceed to holy speeches and actions,
yet if we sometime, and for the most part find spiritual motions and affections, and from thence proceed to holy Speeches and actions,
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1846
as occasion and abilitie is offered, wee haue great cause to blesse the name of God for his singular fauour and goodnesse towards vs in that behalfe.
as occasion and ability is offered, we have great cause to bless the name of God for his singular favour and Goodness towards us in that behalf.
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1847
AL the sorrowes and teares of Gods children shall end in ioy.
ALL the sorrows and tears of God's children shall end in joy.
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1848
As they haue their times of feeding vpon the bread of aduersitie, and the water of affliction,
As they have their times of feeding upon the bred of adversity, and the water of affliction,
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1849
so haue they also seasons of reioycing, and of singing Psalmes of praise for their happie deliuerance out of troubles and miseries.
so have they also seasons of rejoicing, and of singing Psalms of praise for their happy deliverance out of Troubles and misery's.
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1850
Heauinesse may abide at euening, but ioy commeth in the morning. They may sow in teares for a time, but they shall reape in ioy. Heaviness may abide At evening, but joy comes in the morning. They may sow in tears for a time, but they shall reap in joy.
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1851
This is the very patrimonie and inheritance of the Saints, as the Wiseman saith, Surely to a man that is good in his sight, to wit, through Christ, God giueth wisedom, and knowledge, and ioy:
This is the very patrimony and inheritance of the Saints, as the Wiseman Says, Surely to a man that is good in his sighed, to wit, through christ, God gives Wisdom, and knowledge, and joy:
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1852
this he may build on, and make full account of, euen in the middest of all his sorrow and anguish.
this he may built on, and make full account of, even in the midst of all his sorrow and anguish.
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1853
And there is good reason why it must needs be thus. First, because the afflictions of the Saints doe exceedingly humble them:
And there is good reason why it must needs be thus. First, Because the afflictions of the Saints do exceedingly humble them:
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1854
for they looke vpward in their distresses, and behold Gods righteous hand smiting them ▪ and thereupon descend vnto themselues and diue deepe into their hearts, to search what corruptions doe lurk there, whereby the Lord is incēsed against them, that so those being remoued by sound repentance, his heauie displeasure may bee turned away from them,
for they look upward in their Distresses, and behold God's righteous hand smiting them ▪ and thereupon descend unto themselves and dive deep into their hearts, to search what corruptions do lurk there, whereby the Lord is incensed against them, that so those being removed by found Repentance, his heavy displeasure may be turned away from them,
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1855
and his louing countenance may shine vpon them.
and his loving countenance may shine upon them.
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1856
This is it that Gods children will sooner, or later come vnto, albeit for a fit they be passionate and discontented:
This is it that God's children will sooner, or later come unto, albeit for a fit they be passionate and discontented:
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1857
they will at length turne their eies from looking vpon their crosses, to see the true cause thereof,
they will At length turn their eyes from looking upon their Crosses, to see the true cause thereof,
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1858
and so be grieued for their offences against God, and smite vpon their thighs in a holie indignation against themselues, in regard of their pride and vnbeliefe and vnthankfulnesse, and other the like corruptions.
and so be grieved for their offences against God, and smite upon their thighs in a holy Indignation against themselves, in regard of their pride and unbelief and unthankfulness, and other the like corruptions.
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1859
They then leaue off musing on other mens iniuries, and begin to bethink themselues of their owne transgressions, that so casting downe themselues by godly sorrow, the Lord may raise them vp to pure and holy ioy, which he will certainly doe in due season;
They then leave off musing on other men's injuries, and begin to bethink themselves of their own transgressions, that so casting down themselves by godly sorrow, the Lord may raise them up to pure and holy joy, which he will Certainly do in due season;
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1860
neither shall all their sinnes and sorrowes bee able to keepe them downe, when once they are thoroughly humbled vnder the holy hand of God.
neither shall all their Sins and sorrows be able to keep them down, when once they Are thoroughly humbled under the holy hand of God.
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1861
It is his promise then to lift them vp, and Christ his office to comfort them that mourne:
It is his promise then to lift them up, and christ his office to Comfort them that mourn:
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1862
& therefore as those that in their miseries are passionate, and desperate, full of murmuring against God,
& Therefore as those that in their misery's Are passionate, and desperate, full of murmuring against God,
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1863
and of fretting against men, cannot expect any ioyfull issue out of their troubles:
and of fretting against men, cannot expect any joyful issue out of their Troubles:
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1864
so on the other side, they that are lowly and broken harted, much deiected and abased in the presence of the Lord,
so on the other side, they that Are lowly and broken hearted, much dejected and abased in the presence of the Lord,
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1865
and milde and peaceable in their carriage before men, they may be assured that all their sighs shall end in songs, that all teares shall be wiped away from their eyes,
and mild and peaceable in their carriage before men, they may be assured that all their sighs shall end in songs, that all tears shall be wiped away from their eyes,
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1866
and that in stead of the spirit of heauinesse, they shall in due time be clad with the garments of gladnesse.
and that in stead of the Spirit of heaviness, they shall in due time be clad with the garments of gladness.
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1867
Secondly, Gods seruants doe pray in their afflictions, which is the very high way vnto sound comfort:
Secondly, God's Servants do pray in their afflictions, which is the very high Way unto found Comfort:
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1868
Call vpon me in the time of trouble (saith God) and I will deliuer thee, and thou shalt glorifie me. Call upon me in the time of trouble (Says God) and I will deliver thee, and thou shalt Glorify me.
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1869
This Asa and Iehoshaphat had good experience of:
This Asa and Jehoshaphat had good experience of:
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1870
for when they being in a great straite, had humbled themselues by fasting and prayer, their hearts were full of ioy,
for when they being in a great strait, had humbled themselves by fasting and prayer, their hearts were full of joy,
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1871
and their mouthes full of the praises of the Lord for their wonderfull deliuerance from their enemies.
and their mouths full of the praises of the Lord for their wonderful deliverance from their enemies.
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1872
And the like may be said of Hester and Mordecai and the rest of the Iewes in his time.
And the like may be said of Esther and Mordecai and the rest of the Iewes in his time.
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1873
And our Sauiour telleth his Disciples, Verely, verely, I say vnto you, that yee shall weepe and lament, but your sorrow shall be turned into ioy.
And our Saviour Telleth his Disciples, Verily, verily, I say unto you, that ye shall weep and lament, but your sorrow shall be turned into joy.
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1874
But by what meanes should they attaine vnto this? the words following doe make it manifest, Ask (saith he) and ye shall receiue, that your ioy may be full. When Christians do enioy wealth,
But by what means should they attain unto this? the words following doe make it manifest, Ask (Says he) and you shall receive, that your joy may be full. When Christians do enjoy wealth,
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1875
& credit, and ease, they are oftentimes made so dull and secure thereby, that they haue little mind to powre out their soules before God in prayer:
& credit, and ease, they Are oftentimes made so dull and secure thereby, that they have little mind to pour out their Souls before God in prayer:
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1876
but when once they are throughly pinched and pressed with miseries and calamities, then they begin to renue their acquaintance with God,
but when once they Are thoroughly pinched and pressed with misery's and calamities, then they begin to renew their acquaintance with God,
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1877
and so bringing before him abundance of holy and heauenly prayers, he replenisheth them with store of sweet and celestiall comforts.
and so bringing before him abundance of holy and heavenly Prayers, he replenisheth them with store of sweet and celestial comforts.
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1878
A third reason hereof may be taken from the end of Gods afflictions, which is (as he himselfe testifieth in the booke of Deuteronomie) that he may doe his children good in the latter end, that hee may make them partakers of his holinesse, and so by consequent of the consolations of his spirit.
A third reason hereof may be taken from the end of God's afflictions, which is (as he himself Testifieth in the book of Deuteronomy) that he may do his children good in the latter end, that he may make them partakers of his holiness, and so by consequent of the consolations of his Spirit.
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1879
Whē God will doe his enemies a notable displeasure, he setteth them aloft in slipperie places, that so their fall may bee more fearefull and vnrecouerable:
When God will do his enemies a notable displeasure, he sets them aloft in slippery places, that so their fallen may be more fearful and unrecoverable:
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1880
euen so on the contrarie, when hee purposeth some extraordinarie benefit vnto his seruants, he will lay them full low,
even so on the contrary, when he Purposes Some extraordinary benefit unto his Servants, he will lay them full low,
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1881
and afflict them full sore, (as he did Ioseph and Dauid ) that so they may be more capable of his fauours.
and afflict them full soar, (as he did Ioseph and David) that so they may be more capable of his favours.
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1882
Heere commeth to be reprooued that faintheartednesse that is in many of Gods children in the daies of their affliction:
Here comes to be reproved that faintheartedness that is in many of God's children in the days of their affliction:
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1883
who seeing that they haue many, and great and strange crosses lying vpon them, begin to bee cleane out of heart and out of hope,
who seeing that they have many, and great and strange Crosses lying upon them, begin to be clean out of heart and out of hope,
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1884
and to make these or the like desperate conclusions; Surely I shall neuer winde out of these distresses;
and to make these or the like desperate conclusions; Surely I shall never wind out of these Distresses;
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1885
my state is past recouerie, I neuer looke to see ioyfull day more.
my state is past recovery, I never look to see joyful day more.
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1886
These are base and naughtie, and vnbeleeuing speeches, which doe dismay the soule, and cause the parties that vse them to desist from seeking vnto the Lord for help and reliefe:
These Are base and naughty, and unbelieving Speeches, which do dismay the soul, and cause the parties that use them to desist from seeking unto the Lord for help and relief:
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1887
and wretched is yt sorrow that driueth vs from hope and from prayer.
and wretched is that sorrow that Driveth us from hope and from prayer.
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1888
What? can the Lord wound, and can he not heale? can he cast downe,
What? can the Lord wound, and can he not heal? can he cast down,
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1889
and can hee not raise vp? can hee kill, and not make aliue? shall our faults be more forcible to procure his displeasure,
and can he not raise up? can he kill, and not make alive? shall our Faults be more forcible to procure his displeasure,
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1890
then Christ his merits to recouer his fauour? Away with these vnbeleeuing conceits, and distrustfull thoughts and speeches:
then christ his merits to recover his favour? Away with these unbelieving conceits, and distrustful thoughts and Speeches:
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1891
for he that saith he shall neuer liue a comfortable life more, doth in effect say thus much, that either he is no true Christian, o• the Lord no true God of his word, who hath said, that light is sowen for the righteous,
for he that Says he shall never live a comfortable life more, does in Effect say thus much, that either he is no true Christian, o• the Lord no true God of his word, who hath said, that Light is sown for the righteous,
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1892
and ioy for all that are vpright in heart. and joy for all that Are upright in heart.
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1893
Why then should we not sustaine our selues with the expectation of deliuerance to come? and why should we not sweeten our present teares, with the hope of future comforts? The Apostle Iames presseth the example of the husbandman, who though his barne be emptie,
Why then should we not sustain our selves with the expectation of deliverance to come? and why should we not sweeten our present tears, with the hope of future comforts? The Apostle James Presseth the Exampl of the husbandman, who though his bairn be empty,
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1894
and his seede that he hath cast into the earth, not yet appearing aboue ground,
and his seed that he hath cast into the earth, not yet appearing above ground,
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1895
yet hee waiteth for the precious fruite of the earth, and hath long patience for it, vntill hee receiue the former, and the latter raine.
yet he waits for the precious fruit of the earth, and hath long patience for it, until he receive the former, and the latter rain.
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1896
And what of this? Be ye also patient therefore (saith he) and settle your hearts, &c. And indeede all Christians haue reason so to doe:
And what of this? Be you also patient Therefore (Says he) and settle your hearts, etc. And indeed all Christians have reason so to do:
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1897
for they are good seeds-men, that are euermore sowing prayers and teares in the bosome of Iesus Christ:
for they Are good Seeds-men, that Are evermore sowing Prayers and tears in the bosom of Iesus christ:
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Page 158
1898
and therefore they haue a crop growing, that cannot possibly miscarrie;
and Therefore they have a crop growing, that cannot possibly miscarry;
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1899
howsoeuer it fall out vnto others, they shall be sure to speede well, and to haue an happie issue out of all their temptations.
howsoever it fallen out unto Others, they shall be sure to speed well, and to have an happy issue out of all their temptations.
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1900
Oh but my crosses and trials are strange and extraordinarie.
O but my Crosses and trials Are strange and extraordinary.
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(12) part (DIV2)
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1901
What of that? were not Iobs so, in so much that no instance could be giuen by him of any of the Saints that had endured the like? yet the Lord made a good and happie end of all his distresses and miseries,
What of that? were not Jobs so, in so much that no instance could be given by him of any of the Saints that had endured the like? yet the Lord made a good and happy end of all his Distresses and misery's,
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(12) part (DIV2)
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1902
and so will he do of yours, if in faith and patience you can waite vpon him.
and so will he do of yours, if in faith and patience you can wait upon him.
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(12) part (DIV2)
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Page 158
1903
And in truth it is a great dishonor and indignitie that we offer vnto the Lord,
And in truth it is a great dishonour and indignity that we offer unto the Lord,
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(12) part (DIV2)
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1904
when wee imagine that hee can doe somewhat for vs in small and light afflictions;
when we imagine that he can do somewhat for us in small and Light afflictions;
c-crq pns12 vvb cst pns31 vmb vdi av p-acp pno12 p-acp j cc j n2;
(12) part (DIV2)
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1905
but if our case bee any thing extraordinarie, that then there is no hope of helpe and succor from him:
but if our case be any thing extraordinary, that then there is no hope of help and succour from him:
cc-acp cs po12 n1 vbb d n1 j, cst av a-acp vbz dx n1 pp-f n1 cc vvi p-acp pno31:
(12) part (DIV2)
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1906
for thereby we make the Lord such a Pilot as can doe somewhat vpon a shallow riuer, where there is little, or no danger:
for thereby we make the Lord such a Pilot as can do somewhat upon a shallow river, where there is little, or no danger:
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(12) part (DIV2)
316
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1907
but vpon the maine Ocean, especially if the Sea begin to swell and rage, wee dare not trust vnto his skill:
but upon the main Ocean, especially if the Sea begin to swell and rage, we Dare not trust unto his skill:
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(12) part (DIV2)
316
Page 159
1908
what vile and base vnbeliefe is this? The Prophet Dauid was otherwise affected when hee saith, God is our hope, and strength, a helpe in troubles readie to bee found. Therefore will we not feare,
what vile and base unbelief is this? The Prophet David was otherwise affected when he Says, God is our hope, and strength, a help in Troubles ready to be found. Therefore will we not Fear,
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(12) part (DIV2)
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1909
though the earth be moued, and though the mountaines fall into the midst of the Sea. Though the waters thereof rage,
though the earth be moved, and though the Mountains fallen into the midst of the Sea. Though the waters thereof rage,
cs dt n1 vbb vvn, cc cs dt n2 vvb p-acp dt n1 pp-f dt n1 cs dt n2 av n1,
(12) part (DIV2)
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1910
and the mountaines shake at the surges of the same. and the Mountains shake At the surges of the same.
cc dt n2 vvb p-acp dt n2 pp-f dt d.
(12) part (DIV2)
316
Page 159
1911
And therefore let vs be ashamed and grieued that wee haue been so heartlesse and hopelesse in great extremities.
And Therefore let us be ashamed and grieved that we have been so heartless and hopeless in great extremities.
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(12) part (DIV2)
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1912
Secondly, is it so, that all the perplexities and anguishes of the righteous shall end in ioy? Is this a priuiledge and prerogatiue peculiar vnto them? then how wretched and wofull is the conditiō of all the vngodly ones of the world, whose sorrow shall end in sorrow,
Secondly, is it so, that all the perplexities and Anguishes of the righteous shall end in joy? Is this a privilege and prerogative peculiar unto them? then how wretched and woeful is the condition of all the ungodly ones of the world, whose sorrow shall end in sorrow,
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(12) part (DIV2)
317
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1913
and who shall goe from their present paine and griefe vnto perpetuall tortures and torments in hell fire? let them make mcrrie,
and who shall go from their present pain and grief unto perpetual tortures and torments in hell fire? let them make mcrrie,
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317
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1914
and bee as iocund as they will for a time, and seck to put away melancholy fits, as they tearme them;
and be as jocund as they will for a time, and seck to put away melancholy fits, as they term them;
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(12) part (DIV2)
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Page 159
1915
they haue a crop growing, as well as Gods children:
they have a crop growing, as well as God's children:
pns32 vhb dt n1 vvg, c-acp av c-acp ng1 n2:
(12) part (DIV2)
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1916
but what is that? euen a crop of shame, and horror and anguish, which shall seise vpon their soules at vnawares,
but what is that? even a crop of shame, and horror and anguish, which shall seize upon their Souls At unawares,
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(12) part (DIV2)
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Page 159
1917
and that to their euerlasting ruine, and the vtter destruction of their bodies and soules for euermore.
and that to their everlasting ruin, and the utter destruction of their bodies and Souls for evermore.
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Page 160
1918
And therefore as the godly are to bee exhorted not to enuie the prosperitie of the wicked,
And Therefore as the godly Are to be exhorted not to envy the Prosperity of the wicked,
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(12) part (DIV2)
317
Page 160
1919
though they flourish for a season;
though they flourish for a season;
cs pns32 vvb p-acp dt n1;
(12) part (DIV2)
317
Page 160
1920
so are the vngodly to bee admonished that they doe not esteeme Gods children to be miserable,
so Are the ungodly to be admonished that they do not esteem God's children to be miserable,
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(12) part (DIV2)
317
Page 160
1921
albeit they bee in heauinesse for a time:
albeit they be in heaviness for a time:
cs pns32 vbb p-acp n1 p-acp dt n1:
(12) part (DIV2)
317
Page 160
1922
for their light and momentanie afflictions shall bee recompenced with a farre most excellent and eternal weight of ioy and of glory:
for their Light and momentary afflictions shall be recompensed with a Far most excellent and Eternal weight of joy and of glory:
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(12) part (DIV2)
317
Page 160
1923
whereas the short and vaine delights of wicked sinners shall be infinitly ouerpeised and weighed downe with the vnsupportable miseries, which,
whereas the short and vain delights of wicked Sinners shall be infinitely ouerpeised and weighed down with the unsupportable misery's, which,
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(12) part (DIV2)
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Page 160
1924
if not in this world, yet in that which is to come, they shall most certainly meete withall.
if not in this world, yet in that which is to come, they shall most Certainly meet withal.
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(12) part (DIV2)
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1925
Thirdly, heere is matter of very great consolation to all such as are mourners in Sion,
Thirdly, Here is matter of very great consolation to all such as Are mourners in Sion,
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(12) part (DIV2)
318
Page 160
1926
though they be weeping when others are reioycing, and fasting, when others are feasting;
though they be weeping when Others Are rejoicing, and fasting, when Others Are feasting;
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(12) part (DIV2)
318
Page 160
1927
yet a time shall come, when sorrow and trouble shall flie away, and comfort and peace shal succeed in the roome thereof:
yet a time shall come, when sorrow and trouble shall fly away, and Comfort and peace shall succeed in the room thereof:
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(12) part (DIV2)
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1928
God hath said it, and they shall finde it, that it shall goe well with the righteous, and that the end of such men shall be peace.
God hath said it, and they shall find it, that it shall go well with the righteous, and that the end of such men shall be peace.
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(12) part (DIV2)
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Page 160
1929
But if we would be assured of this good effect of our afflictions, wee must practise these two rules:
But if we would be assured of this good Effect of our afflictions, we must practise these two rules:
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(12) part (DIV2)
319
Page 160
1930
The first is to search, whether the crosses that lie vpon vs, doe come for any speciall sin of omission,
The First is to search, whither the Crosses that lie upon us, do come for any special since of omission,
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(12) part (DIV2)
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Page 160
1931
or commission, whereof we are guiltie:
or commission, whereof we Are guilty:
cc n1, c-crq pns12 vbr j:
(12) part (DIV2)
320
Page 160
1932
and if we vpon examination find it to be so, let vs with all speede remoue that from before Gods eyes:
and if we upon examination find it to be so, let us with all speed remove that from before God's eyes:
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(12) part (DIV2)
320
Page 160
1933
otherwise we may be sure, that the more he loues vs, the more he will afflict vs. If we be men or women after Gods owne heart,
otherwise we may be sure, that the more he loves us, the more he will afflict us If we be men or women After God's own heart,
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(12) part (DIV2)
320
Page 161
1934
yet if we liue in such iniquities as are condemned by his word, he will still pursue vs as he did Dauid, till hee haue reclaimed vs,
yet if we live in such iniquities as Are condemned by his word, he will still pursue us as he did David, till he have reclaimed us,
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(12) part (DIV2)
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Page 161
1935
and healed our sinfull soules of those wounds that Satan hath giuen them.
and healed our sinful Souls of those wounds that Satan hath given them.
cc vvn po12 j n2 pp-f d n2 cst np1 vhz vvn pno32.
(12) part (DIV2)
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Page 161
1936
The second rule is, that if vpon triall made we can see no speciall sin which hath procured Gods correcting hand vpon vs,
The second Rule is, that if upon trial made we can see no special since which hath procured God's correcting hand upon us,
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(12) part (DIV2)
321
Page 161
1937
or at least haue trulie repented for the same, if there haue bin any such committed by vs,
or At least have truly repented for the same, if there have been any such committed by us,
cc p-acp ds vhb av-j vvn p-acp dt d, cs pc-acp vhi vbn d d vvn p-acp pno12,
(12) part (DIV2)
321
Page 161
1938
then wee should take the affliction to bee sent of God, to trie our faith, and to perfect our patience, and other vertues of the spirit in vs:
then we should take the affliction to be sent of God, to try our faith, and to perfect our patience, and other Virtues of the Spirit in us:
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(12) part (DIV2)
321
Page 161
1939
and therefore wee must possesse our soules in quietnesse, and labour to sow plentifully vnto the Spirit, that so at length wee may reape abundantly of those comforts which the Lord hath treasured vp for vs. FINIS.
and Therefore we must possess our Souls in quietness, and labour to sow plentifully unto the Spirit, that so At length we may reap abundantly of those comforts which the Lord hath treasured up for us FINIS.
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(12) part (DIV2)
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Page 161
1940
The sixth Sermon.
The sixth Sermon.
dt ord n1.
(13) sermon (DIV1)
321
Page 162
1941
Of extinguishing the graces of the Spirit.
Of extinguishing the graces of the Spirit.
pp-f vvg dt n2 pp-f dt n1.
(14) part (DIV2)
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Page 162
1942
THe Apostle vpon great and weightie consideration, deliuereth this precept vnto the Thessalonians, Quench not the spirit: for though all those be worthely and iustly condemned, that neuer tasted of the spirit of God,
THe Apostle upon great and weighty consideration, Delivereth this precept unto the Thessalonians, Quench not the Spirit: for though all those be worthily and justly condemned, that never tasted of the Spirit of God,
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(14) part (DIV2)
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Page 162
1943
yet a more fearefull condemnation is like to come vpon them, that hauing once receiued some gifts thereof, doe afterwards lose the same againe.
yet a more fearful condemnation is like to come upon them, that having once received Some Gifts thereof, do afterwards loose the same again.
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(14) part (DIV2)
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Page 162
1944
Now as concerning this Church, when the Apostle saith, Quench not the spirit, it doth euidently appeare that they had receiued the Spirit.
Now as Concerning this Church, when the Apostle Says, Quench not the Spirit, it does evidently appear that they had received the Spirit.
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(14) part (DIV2)
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Page 162
1945
For as fire cannot be said to be quenched where it is not; so neither can the spirit in those that haue it not.
For as fire cannot be said to be quenched where it is not; so neither can the Spirit in those that have it not.
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(14) part (DIV2)
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1946
Wherefore let vs know that this precept doth properly belong to them that haue receiued the Spirit of God,
Wherefore let us know that this precept does properly belong to them that have received the Spirit of God,
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(14) part (DIV2)
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Page 162
1947
and they especially are to make vse of it.
and they especially Are to make use of it.
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(14) part (DIV2)
323
Page 162
1948
As for others, it cannot profit them, vnlesse that, as the seed lying in the ground a long time, doth afterward budde and become fruitfull;
As for Others, it cannot profit them, unless that, as the seed lying in the ground a long time, does afterwards bud and become fruitful;
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(14) part (DIV2)
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Page 162
1949
so this continue in their mindes, till they haue tasted (in some good sort) of the spirit of God,
so this continue in their minds, till they have tasted (in Some good sort) of the Spirit of God,
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(14) part (DIV2)
323
Page 163
1950
and then breed in them some carefulnes that they doe not quench it. But for the further cleering of this text, two Questions must be answered.
and then breed in them Some carefulness that they do not quench it. But for the further clearing of this text, two Questions must be answered.
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(14) part (DIV2)
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Page 163
1951
The first is, how wee may know whether wee haue the spirit or no?
The First is, how we may know whither we have the Spirit or no?
dt ord vbz, c-crq pns12 vmb vvi cs pns12 vhb dt n1 cc av-dx?
(14) part (DIV2)
325
Page 163
1952
For answere to which we must vnderstand, that as he knoweth best that he hath life that feeleth it in himselfe,
For answer to which we must understand, that as he Knoweth best that he hath life that feeleth it in himself,
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(14) part (DIV2)
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Page 163
1953
so it is for the spirit of God, &c. yet if we would know this more particularly by the effects thereof, let vs marke these that follow.
so it is for the Spirit of God, etc. yet if we would know this more particularly by the effects thereof, let us mark these that follow.
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(14) part (DIV2)
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1954
First of all, if there bee nothing in a man but that which by nature and industrie may be attained vnto, First of all, if there be nothing in a man but that which by nature and industry may be attained unto,
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(14) part (DIV2)
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Page 163
1955
then surely hee hath not in him the spirit of God; for that is aboue nature, and worketh supernaturall effects:
then surely he hath not in him the Spirit of God; for that is above nature, and works supernatural effects:
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(14) part (DIV2)
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Page 163
1956
in which regard the Apostle doth set the spirit of God in oppositiō against the spirit of the world, saying, Wee haue receiued the spirit, not of the world, but of God. 1. Cor. 2. 14.
in which regard the Apostle does Set the Spirit of God in opposition against the Spirit of the world, saying, we have received the Spirit, not of the world, but of God. 1. Cor. 2. 14.
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Page 163
1957
Secondly, consider whether there be in thee any alteration, and change:
Secondly, Consider whither there be in thee any alteration, and change:
ord, vvb cs pc-acp vbi p-acp pno21 d n1, cc n1:
(14) part (DIV2)
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Page 163
1958
for in regeneration, there must be a corruption of sin, so that as seed in the ground,
for in regeneration, there must be a corruption of since, so that as seed in the ground,
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(14) part (DIV2)
328
Page 163
1959
so sin in our soules, may decay, that the new man may bee raised vp, the spirit of God taking possession of our soules.
so since in our Souls, may decay, that the new man may be raised up, the Spirit of God taking possession of our Souls.
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(14) part (DIV2)
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Page 163
1960
Therefore the Euangelist Iohn maketh this the first worke of the spirit, that it shall conuince the world of sin:
Therefore the Evangelist John makes this the First work of the Spirit, that it shall convince the world of since:
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(14) part (DIV2)
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Page 163
1961
which is so needful, that without it Christ Iesus can neuer enter into the heart:
which is so needful, that without it christ Iesus can never enter into the heart:
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(14) part (DIV2)
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Page 163
1962
for hee promiseth to dwell only with them, that are humble in spirit, and contrite in heart, through the sight of their iniquities,
for he promises to dwell only with them, that Are humble in Spirit, and contrite in heart, through the sighed of their iniquities,
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(14) part (DIV2)
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1963
and of Gods displeasure iustly deserued by the same:
and of God's displeasure justly deserved by the same:
cc pp-f ng1 n1 av-j vvn p-acp dt d:
(14) part (DIV2)
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1964
and calleth those alone vnto him that are wearie, and heauie laden, groning and sighing vnder the burthen of their sinnes.
and calls those alone unto him that Are weary, and heavy laden, groaning and sighing under the burden of their Sins.
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Page 164
1965
Thus we see, that to be rebuked in our consciences in this sort, is the first worke of the spirit, which is also wrought by degrees.
Thus we see, that to be rebuked in our Consciences in this sort, is the First work of the Spirit, which is also wrought by Degrees.
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Page 164
1966
For first there is a great and generall astonishment by reason of all those great and enormous sinnes that wee haue committed;
For First there is a great and general astonishment by reason of all those great and enormous Sins that we have committed;
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Page 164
1967
and this doth strike vs downe, it doth terrifie vs, and hold vs amazed wonderfully. Then it dealeth with vs more particularly:
and this does strike us down, it does terrify us, and hold us amazed wonderfully. Then it deals with us more particularly:
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Page 164
1968
it bringeth vs vnto a speciall griefe for speciall sinnes; it doth bereaue vs of our chiefe desires;
it brings us unto a special grief for special Sins; it does bereave us of our chief Desires;
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Page 164
1969
and bringeth vs out of conceit and liking with the best things that are in vs:
and brings us out of conceit and liking with the best things that Are in us:
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Page 164
1970
for then it doth display before vs the vanitie and darknes of our vnderstanding, how vnfit and vnmeete wee are to vnderstand and conceiue those things, which do aboue all other most concerne vs:
for then it does display before us the vanity and darkness of our understanding, how unfit and unmeet we Are to understand and conceive those things, which do above all other most concern us:
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Page 164
1971
Then doth it let vs see the corruption of our iudgement, how in things belonging to God, wee bee as bruit beasts, not able to discerne things that differ, nor to put a sound difference between good and euill. Then does it let us see the corruption of our judgement, how in things belonging to God, we be as bruit beasts, not able to discern things that differ, nor to put a found difference between good and evil.
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Page 164
1972
Then doth it let vs see that our reason is vnreasonable, nay that it is hurtfull vnto vs, a great enemie to faith, Then does it let us see that our reason is unreasonable, nay that it is hurtful unto us, a great enemy to faith,
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Page 164
1973
and a great patron of infidelitie and vnbeliefe. Then it commeth to our affections, and turneth them vpside downe:
and a great patron of infidelity and unbelief. Then it comes to our affections, and turns them upside down:
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Page 164
1974
it turneth our mirth into mourning, our pleasure into painfulnes, and our greatest delight into most bitter griefe.
it turns our mirth into mourning, our pleasure into painfulness, and our greatest delight into most bitter grief.
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Page 165
1975
If it doe proceed further, and come once to the heart, and to the stomacke and courage that is in vs,
If it do proceed further, and come once to the heart, and to the stomach and courage that is in us,
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Page 165
1976
then it cutteth vs to the quicke; then doth it at once cast vs downe in humilitie vnder the hand of God,
then it cutteth us to the quick; then does it At once cast us down in humility under the hand of God,
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Page 165
1977
whereas when we had to deale with men, wee were as stout as any, and would not start for the best.
whereas when we had to deal with men, we were as stout as any, and would not start for the best.
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Page 165
1978
We had reason to say for our selues, and courage to defend our selues against all them that did deale with vs:
We had reason to say for our selves, and courage to defend our selves against all them that did deal with us:
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Page 165
1979
but now the spirit draweth vs into the presence of God;
but now the Spirit draws us into the presence of God;
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Page 165
1980
it letteth vs to see that wee haue to doe with God, and that our strength is weakenesse in respect of him.
it lets us to see that we have to do with God, and that our strength is weakness in respect of him.
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Page 165
1981
Then doe our hearts begin to faile vs; then doe we lay our hands vpon our mouthes, & dare not answere.
Then do our hearts begin to fail us; then do we lay our hands upon our mouths, & Dare not answer.
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Page 165
1982
Behold heere how the spirit worketh in conuincing mens consciences of sinne:
Behold Here how the Spirit works in convincing men's Consciences of sin:
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Page 165
1983
which whosoeuer can finde in himselfe, hee may assuredly say, that the spirit of God is in him indeed.
which whosoever can find in himself, he may assuredly say, that the Spirit of God is in him indeed.
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Page 165
1984
The third note and effect is, the bringing on forward of this work vnto iustification: The third note and Effect is, the bringing on forward of this work unto justification:
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Page 165
1985
for when the spirit hath brought vs thus farre, then doth it begin to open vnto vs a doore vnto the grace and fauour of God.
for when the Spirit hath brought us thus Far, then does it begin to open unto us a door unto the grace and favour of God.
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Page 165
1986
It doth put into our mindes that there is mercie with God, and therefore stirreth vs vp to seeke mercie at his hands:
It does put into our minds that there is mercy with God, and Therefore stirs us up to seek mercy At his hands:
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Page 165
1987
afterward it doth let vs see how Christ suffered to take away the sinnes of the world, that in the righteousnes of Christ, wee may looke to bee iustified before God.
afterwards it does let us see how christ suffered to take away the Sins of the world, that in the righteousness of christ, we may look to be justified before God.
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Page 165
1988
And this it doth not let vs see only, but doth effectuallie worke a sure perswasion of it in our hearts,
And this it does not let us see only, but does effectually work a sure persuasion of it in our hearts,
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Page 166
1989
and confirmeth the same by two notable effects.
and confirmeth the same by two notable effects.
cc vvz dt d p-acp crd j n2.
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Page 166
1990
The first is a ioy most vnspeakeable and glorious, wherewith our hearts must needs be wholly taken vp,
The First is a joy most unspeakable and glorious, wherewith our hearts must needs be wholly taken up,
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Page 166
1991
and rauished, when we see our selues by the righteousnesse of Christ, of the free mercy and grace of God, redeemed from death, deliuered from hell,
and ravished, when we see our selves by the righteousness of christ, of the free mercy and grace of God, redeemed from death, Delivered from hell,
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Page 166
1992
and freed from the fearefull condemnation of the wicked. The second is the peace of conscience, which indeed passeth all vnderstanding.
and freed from the fearful condemnation of the wicked. The second is the peace of conscience, which indeed passes all understanding.
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Page 166
1993
While sin, and the guilt of sinne remained, there was no peace, nor rest, nor quietnes to be found,
While since, and the guilt of sin remained, there was no peace, nor rest, nor quietness to be found,
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Page 166
1994
but feare within, terrors without, and troubles on euery side: but when once sinne is nailed to the crosse of Christ:
but Fear within, terrors without, and Troubles on every side: but when once sin is nailed to the cross of christ:
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Page 166
1995
when the guilt thereof is taken out of our consciences, and the punishment thereof far remoued,
when the guilt thereof is taken out of our Consciences, and the punishment thereof Far removed,
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Page 166
1996
then must needs ensue great peace, because God is at one with vs: and for this we haue the warrant and testimonie of the spirit:
then must needs ensue great peace, Because God is At one with us: and for this we have the warrant and testimony of the Spirit:
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Page 166
1997
for flesh and blood cannot worke in vs this holy and heauenly assurance.
for Flesh and blood cannot work in us this holy and heavenly assurance.
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Page 166
1998
And hereof doth arise a fourth note, to wit, the life and nimblenes that is in vs to doe good:
And hereof does arise a fourth note, to wit, the life and nimbleness that is in us to do good:
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Page 166
1999
for when a man doth finde fauour from God, for the forgiuenes of his sins,
for when a man does find favour from God, for the forgiveness of his Sins,
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Page 166
2000
then the loue of God constraineth him, and that ioy which hee conceiueth inforceth him and putteth life into him for the performance of those things, which are pleasing vnto God.
then the love of God constrains him, and that joy which he conceiveth enforceth him and putteth life into him for the performance of those things, which Are pleasing unto God.
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Page 166
2001
Then he beginneth to finde himself, not only reclaimed from euill, but also framed to that which is good.
Then he begins to find himself, not only reclaimed from evil, but also framed to that which is good.
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Page 167
2002
Then is his vnderstanding inlightened to see into the mysteries of godlines, then is his iudgement reformed,
Then is his understanding enlightened to see into the Mysteres of godliness, then is his judgement reformed,
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Page 167
2003
so that he is able to discerne betwixt truth and falsehood, betwixt that which is good and that which is euill.
so that he is able to discern betwixt truth and falsehood, betwixt that which is good and that which is evil.
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Page 167
2004
Then are his affections in some good measure altered: his desire is set, not vpon earthly, but vpon heauenlie things:
Then Are his affections in Some good measure altered: his desire is Set, not upon earthly, but upon heavenly things:
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(14) part (DIV2)
332
Page 167
2005
his ioyes are not in earth but in heauen:
his Joys Are not in earth but in heaven:
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Page 167
2006
his anger is wasted and spent, not vpon his owne priuate cause and quarrels, but his owne sinnes,
his anger is wasted and spent, not upon his own private cause and quarrels, but his own Sins,
po31 n1 vbz vvn cc vvn, xx p-acp po31 d j-jn n1 cc n2, cc-acp po31 d n2,
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Page 167
2007
and vpon whatsoeuer hindreth the glorie of his God. This is the life of God in him:
and upon whatsoever hindereth the glory of his God. This is the life of God in him:
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Page 167
2008
thus he liueth that hath receiued the spirit, and thus he leadeth his life continually:
thus he lives that hath received the Spirit, and thus he leads his life continually:
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Page 167
2009
for they that haue receiued the spirit, are led by the spirit, and doe liue accordingly, bringing foorth the fruits of the spirit.
for they that have received the Spirit, Are led by the Spirit, and do live accordingly, bringing forth the fruits of the Spirit.
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Page 167
2010
But this hath frailtie ioyned with it, and men through weakenesse may soone fall:
But this hath frailty joined with it, and men through weakness may soon fallen:
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Page 167
2011
therefore if notwithstanding that, we will know whether we still retaine the spirit, wee must trie our selues by these rules:
Therefore if notwithstanding that, we will know whither we still retain the Spirit, we must try our selves by these rules:
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Page 167
2012
First, if through infirmitie wee haue fallen, (as who doth not) and will know whether thereby we haue lost the spirit of God,
First, if through infirmity we have fallen, (as who does not) and will know whither thereby we have lost the Spirit of God,
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Page 167
2013
or no, let vs examine what liking or misliking we haue of sinne:
or no, let us examine what liking or misliking we have of sin:
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Page 167
2014
for if we still hold our former hatred of that, and the oftner we fall, the more thorough and deadly hatred we conceiue against it, vndoubtedly that frailtie hath not as yet depriued vs of the spirit;
for if we still hold our former hatred of that, and the oftener we fallen, the more thorough and deadly hatred we conceive against it, undoubtedly that frailty hath not as yet deprived us of the Spirit;
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Page 167
2015
for this holy detestatiō of sin is a fruit of the spirit. Secondly, consider how it standeth with thy sorrow:
for this holy detestation of since is a fruit of the Spirit. Secondly, Consider how it Stands with thy sorrow:
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Page 167
2016
for so long as thy sorrow for sin increaseth, it cannot bee, that the spirit should bee quenched in thee.
for so long as thy sorrow for since increases, it cannot be, that the Spirit should be quenched in thee.
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Page 168
2017
Thirdly, trie thy care, and if thou finde thy self more carefull both to fight against sinne and to preuent it, by auoiding the occasions of it,
Thirdly, try thy care, and if thou find thy self more careful both to fight against sin and to prevent it, by avoiding the occasions of it,
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Page 168
2018
then know that, not it, but grace hath dominion in thy heart.
then know that, not it, but grace hath dominion in thy heart.
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Page 168
2019
But the last is most certaine, and that is this, when thou art carefull to redeeme that, which by thy fall thou hast lost,
But the last is most certain, and that is this, when thou art careful to Redeem that, which by thy fallen thou hast lost,
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Page 168
2020
and hast a care to runne so much faster forward, by how much more thou hast been letted by thy fall:
and hast a care to run so much faster forward, by how much more thou hast been letted by thy fallen:
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Page 168
2021
then it doth appeare that the spirit is in thee, yea it is liuely and mightie in operation,
then it does appear that the Spirit is in thee, yea it is lively and mighty in operation,
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Page 168
2022
and such as shall neuer bee taken from thee, vntill the day of Christ.
and such as shall never be taken from thee, until the day of christ.
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Page 168
2023
Now further, when the Apostle saith, Quench not the spirit, hee implieth that the spirit is in some respects like vnto fire;
Now further, when the Apostle Says, Quench not the Spirit, he Implies that the Spirit is in Some respects like unto fire;
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Page 168
2024
therefore if wee doe but a little consider of the nature of fire, we shall a great deale better iudge of the spirit.
Therefore if we do but a little Consider of the nature of fire, we shall a great deal better judge of the Spirit.
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Page 168
2025
First of all, it will consume things that are combustible: and therefore lighting vpon straw, stubble, &c. it bringeth all to ashes:
First of all, it will consume things that Are combustible: and Therefore lighting upon straw, stubble, etc. it brings all to Ashes:
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Page 168
2026
so doth the spirit in our soules wast, and at length bring to nothing all noisome lusts whatsoeuer.
so does the Spirit in our Souls wast, and At length bring to nothing all noisome Lustiest whatsoever.
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Page 168
2027
Secondly, fire doth purge and purifie things:
Secondly, fire does purge and purify things:
ord, n1 vdz vvi cc vvi n2:
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Page 168
2028
and so doth the spirit purge vs from the drosse of sinne daily more and more, that we may be holie temples for him to dwell in.
and so does the Spirit purge us from the dross of sin daily more and more, that we may be holy Temples for him to dwell in.
cc av vdz dt n1 vvb pno12 p-acp dt n1 pp-f n1 av-j av-dc cc av-dc, cst pns12 vmb vbi j n2 p-acp pno31 pc-acp vvi p-acp.
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Thirdly, fire giueth light euen in the darkest places:
Thirdly, fire gives Light even in the Darkest places:
ord, n1 vvz n1 av p-acp dt js n2:
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and so is the spirit a shining lampe, euer giuing light vnto vs in the midst of the darknes of this world.
and so is the Spirit a shining lamp, ever giving Light unto us in the midst of the darkness of this world.
cc av vbz dt n1 dt j-vvg n1, av vvg n1 p-acp pno12 p-acp dt n1 pp-f dt n1 pp-f d n1.
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And last of all, fire giueth heate, and withall doth as it were put life into those things which are capable of life:
And last of all, fire gives heat, and withal does as it were put life into those things which Are capable of life:
cc ord pp-f d, n1 vvz n1, cc av vdz p-acp pn31 vbdr vvn n1 p-acp d n2 r-crq vbr j pp-f n1:
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for whilest a man is frozen and starued, he is numbde, and as it were without life:
for whilst a man is frozen and starved, he is numbde, and as it were without life:
c-acp cs dt n1 vbz vvn cc vvn, pns31 vbz vvn, cc c-acp pn31 vbdr p-acp n1:
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but being brought to the fire, hee is reuiued, and cheered, and thē becommeth actiue and nimble:
but being brought to the fire, he is revived, and cheered, and them becomes active and nimble:
cc-acp vbg vvn p-acp dt n1, pns31 vbz vvn, cc vvn, cc pno32 vvz j cc j:
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euen so doth the Spirit set vs on heate, and inflameth vs with a zeale of Gods glorie, with a care of our dutie,
even so does the Spirit Set us on heat, and inflames us with a zeal of God's glory, with a care of our duty,
av av vdz dt n1 vvb pno12 p-acp n1, cc vvz pno12 p-acp dt n1 pp-f npg1 n1, p-acp dt n1 pp-f po12 n1,
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and with a loue of all mankinde;
and with a love of all mankind;
cc p-acp dt n1 pp-f d n1;
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yea withall it putteth life into vs to walk in that good way which leadeth vnto life.
yea withal it putteth life into us to walk in that good Way which leads unto life.
uh av pn31 vvz n1 p-acp pno12 pc-acp vvi p-acp d j n1 r-crq vvz p-acp n1.
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Thus we see what likelihood there is between the spirit and fire, for which cause it is sometimes called fire:
Thus we see what likelihood there is between the Spirit and fire, for which cause it is sometime called fire:
av pns12 vvb r-crq n1 a-acp vbz p-acp dt n1 cc n1, p-acp r-crq n1 pn31 vbz av vvn n1:
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as Matth. 3. 11. Therefore as truly and certainly as we may say there is fire where we see straw or stickes consumed, gold or siluer purged, great light in dark places,
as Matthew 3. 11. Therefore as truly and Certainly as we may say there is fire where we see straw or sticks consumed, gold or silver purged, great Light in dark places,
c-acp np1 crd crd av c-acp av-j cc av-j c-acp pns12 vmb vvi a-acp vbz n1 c-crq pns12 vvb n1 cc n2 vvn, n1 cc n1 vvn, j n1 p-acp j n2,
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or great heate and liuelines in bodies that were benummed before:
or great heat and liveliness in bodies that were benumbed before:
cc j n1 cc n1 p-acp n2 cst vbdr vvn a-acp:
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so truly may wee say, and so certainly may wee perswade our selues that the spirit of God is in vs,
so truly may we say, and so Certainly may we persuade our selves that the Spirit of God is in us,
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when wee see our corruptions consumed, our soules purged, our hearts inlightened, and made hot in walking,
when we see our corruptions consumed, our Souls purged, our hearts enlightened, and made hight in walking,
c-crq pns12 vvb po12 n2 vvn, po12 n2 vvn, po12 n2 vvn, cc vvd j p-acp vvg,
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and working according to that light.
and working according to that Light.
cc vvg p-acp p-acp d n1.
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The second question to be considered is, whether that man which hath once truly tasted of the spirit, may lose it,
The second question to be considered is, whither that man which hath once truly tasted of the Spirit, may loose it,
dt ord n1 pc-acp vbi vvn vbz, cs d n1 r-crq vhz a-acp av-j vvn pp-f dt n1, vmb vvi pn31,
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and haue it quenched in him?
and have it quenched in him?
cc vhb pn31 vvn p-acp pno31?
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To this it may be said, that because the spirit of God commeth to, and worketh in diuers men diuersly,
To this it may be said, that Because the Spirit of God comes to, and works in diverse men diversely,
p-acp d pn31 vmb vbi vvn, cst c-acp dt n1 pp-f np1 vvz p-acp, cc vvz p-acp j n2 av-j,
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and in diuers measures, therefore we must consider of the diuers working of the spirit, and then frame our answere accordingly.
and in diverse measures, Therefore we must Consider of the diverse working of the Spirit, and then frame our answer accordingly.
cc p-acp j n2, av pns12 vmb vvi pp-f dt j n-vvg pp-f dt n1, cc av vvb po12 n1 av-vvg.
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First then there is a lighter and lesser worke of the spirit, which may be quenched:
First then there is a lighter and lesser work of the Spirit, which may be quenched:
ord av pc-acp vbz dt jc cc jc n1 pp-f dt n1, r-crq vmb vbi vvn:
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as appeareth in the two kindes of grounds, Luke 8. to wit, the stonie and thornie ground, which doubtlesse felt some working of the spirit;
as appears in the two Kinds of grounds, Lycia 8. to wit, the stony and thorny ground, which doubtless felt Some working of the Spirit;
c-acp vvz p-acp dt crd n2 pp-f n2, av crd p-acp n1, dt j cc j n1, r-crq av-j vvd d vvg pp-f dt n1;
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for they are said to receiue the word with ioy, and to beleeue for a time,
for they Are said to receive the word with joy, and to believe for a time,
c-acp pns32 vbr vvn pc-acp vvi dt n1 p-acp n1, cc pc-acp vvi p-acp dt n1,
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though after either the pleasures and profits of this life did choake the graces of God,
though After either the pleasures and profits of this life did choke the graces of God,
cs p-acp d dt n2 cc n2 pp-f d n1 vdd vvi dt n2 pp-f np1,
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or else the fierie heate of persecution did drie them vp, not being such sanctifying graces as are bestowed vpon the elect.
or Else the fiery heat of persecution did dry them up, not being such sanctifying graces as Are bestowed upon the elect.
cc av dt j n1 pp-f n1 vdd vvi pno32 a-acp, xx vbg d j-vvg n2 c-acp vbr vvn p-acp dt j-vvn.
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If any would see the trueth of this more cleerely, let him reade, Hebr. chap. 6. vers. 1, 2, 3, 4, 5. There is a second kinde of working of the spirit, which is more effectuall, which can neuer bee lost.
If any would see the truth of this more clearly, let him read, Hebrew chap. 6. vers. 1, 2, 3, 4, 5. There is a second kind of working of the Spirit, which is more effectual, which can never be lost.
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This Peter describeth, saying, that the chosen of God are begotten againe of the immortall seede of the word: this is not a light but a deepe tasting of the word, whereby men are regenerated and begotten vnto God.
This Peter Describeth, saying, that the chosen of God Are begotten again of the immortal seed of the word: this is not a Light but a deep tasting of the word, whereby men Are regenerated and begotten unto God.
d np1 vvz, vvg, cst dt n-vvn pp-f np1 vbr vvn av pp-f dt j n1 pp-f dt n1: d vbz xx dt n1 p-acp dt j-jn n-vvg pp-f dt n1, c-crq n2 vbr vvn cc vvn p-acp np1.
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The Apostle Iohn setteth down another note of this, saying, that they that are thus borne againe, doe not sinne, that is, they cannot make an occupation of sinne:
The Apostle John sets down Another note of this, saying, that they that Are thus born again, do not sin, that is, they cannot make an occupation of sin:
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they cannot fall flat away by sinne:
they cannot fallen flat away by sin:
pns32 vmbx vvi av-j av p-acp n1:
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and why? euen because the seed of God abideth in them, euen that seede whereby they were begotten againe, which will abide in them euen vnto the end,
and why? even Because the seed of God Abideth in them, even that seed whereby they were begotten again, which will abide in them even unto the end,
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so that they shall neither by secret seducements, nor by open violence be taken out of Gods hands.
so that they shall neither by secret seducements, nor by open violence be taken out of God's hands.
av cst pns32 vmb dx p-acp j-jn n2, ccx p-acp j n1 vbb vvn av pp-f npg1 n2.
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Thus then we see the question answered:
Thus then we see the question answered:
av av pns12 vvb dt n1 vvd:
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neither must it be strange, much lesse offensiue vnto vs that the Lord should take some, and leaue others;
neither must it be strange, much less offensive unto us that the Lord should take Some, and leave Others;
av-dx vmb pn31 vbi j, av-d av-dc j p-acp pno12 d dt n1 vmd vvi d, cc vvi n2-jn;
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or that he should work effectually in some, for their eternall saluation, and more slightly in others,
or that he should work effectually in Some, for their Eternal salvation, and more slightly in Others,
cc cst pns31 vmd vvi av-j p-acp d, c-acp po32 j n1, cc av-dc av-j p-acp n2-jn,
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for the increase of their condemnation:
for the increase of their condemnation:
p-acp dt n1 pp-f po32 n1:
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for thus hath God dealt euen from the beginning, and that most righteously, because hee may doe with his owne what he will: Rom. 9. 20, 21. Let vs see rather what vse we may make of it.
for thus hath God dealt even from the beginning, and that most righteously, Because he may do with his own what he will: Rom. 9. 20, 21. Let us see rather what use we may make of it.
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First, let vs take heed of quenching any grace of God.
First, let us take heed of quenching any grace of God.
ord, vvb pno12 vvi n1 pp-f vvg d n1 pp-f np1.
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Secondly, still labour to haue a greater measure of gifts, seeing small gifts may be taken away.
Secondly, still labour to have a greater measure of Gifts, seeing small Gifts may be taken away.
ord, av vvb pc-acp vhi dt jc n1 pp-f n2, vvg j n2 vmb vbi vvn av.
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Lastly, let vs learne to put a difference between hypocrites and sound Christians: for the one sort indureth but for a time, but the other lasteth for euer.
Lastly, let us Learn to put a difference between Hypocrites and found Christians: for the one sort Endureth but for a time, but the other lasteth for ever.
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But if yet wee require a cleerer difference betweene these seuerall operations of the spirit, let vs marke these rules:
But if yet we require a clearer difference between these several operations of the Spirit, let us mark these rules:
cc-acp cs av pns12 vvb dt jc n1 p-acp d j n2 pp-f dt n1, vvb pno12 vvi d n2:
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First, let vs trie what insight wee haue into the word of God; certaine it is that both the godlie and wicked are inlightened, but diuersly:
First, let us try what insight we have into the word of God; certain it is that both the godly and wicked Are enlightened, but diversely:
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for the knowledge of the godly is certaine and distinct, and therefore in particular things they are able to apply the threatnings of God for their humiliation,
for the knowledge of the godly is certain and distinct, and Therefore in particular things they Are able to apply the threatenings of God for their humiliation,
c-acp dt n1 pp-f dt j vbz j cc j, cc av p-acp j n2 pns32 vbr j p-acp vvb dt n2-vvg pp-f np1 p-acp po32 n1,
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and his promises for their consolation:
and his promises for their consolation:
cc po31 n2 p-acp po32 n1:
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whereas the knowledge of the wicked is confused, and causeth them to applie nothing to themselues for good.
whereas the knowledge of the wicked is confused, and Causes them to apply nothing to themselves for good.
cs dt n1 pp-f dt j vbz vvn, cc vvz pno32 pc-acp vvi pix p-acp px32 p-acp j.
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Againe, godly mens knowledge is sufficient to direct them both generally, and in particular duties: whereas the knowledge of the vngodly is only generall.
Again, godly men's knowledge is sufficient to Direct them both generally, and in particular duties: whereas the knowledge of the ungodly is only general.
av, j ng2 n1 vbz j pc-acp vvi pno32 d av-j, cc p-acp j n2: cs dt n1 pp-f dt j vbz av-j j.
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Lastly, the knowledge of the one continueth with them vnto the end; but the knowledge of the other leaueth them in the end.
Lastly, the knowledge of the one Continueth with them unto the end; but the knowledge of the other Leaveth them in the end.
ord, dt n1 pp-f dt crd vvz p-acp pno32 p-acp dt n1; cc-acp dt n1 pp-f dt n-jn vvz pno32 p-acp dt n1.
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Therefore is the knowledge of the godly for the cleerenes, certaintie, and sufficiencie of it, compared to the Sunne:
Therefore is the knowledge of the godly for the clearness, certainty, and sufficiency of it, compared to the Sun:
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and the knowledge of the wicked to the lightning, which is onely for a sudden flash,
and the knowledge of the wicked to the lightning, which is only for a sudden flash,
cc dt n1 pp-f dt j p-acp dt n1, r-crq vbz av-j p-acp dt j n1,
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and when it is gone, men are more dimme-sighted then they were before. Thus wee see one difference in their iudgements.
and when it is gone, men Are more dimme-sighted then they were before. Thus we see one difference in their Judgments.
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Secondly, let vs come to their affections.
Secondly, let us come to their affections.
ord, vvb pno12 vvi p-acp po32 n2.
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Certaine it is, that the wicked doe desire the help and fauour of God, but the difference stands in the cause why:
Certain it is, that the wicked do desire the help and favour of God, but the difference Stands in the cause why:
j pn31 vbz, cst dt j vdb vvi dt n1 cc n1 pp-f np1, cc-acp dt n1 vvz p-acp dt n1 c-crq:
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they seeke helpe onely because of some extremitie they are in; and sue for the fauour of God, because they would be freed from griefe:
they seek help only Because of Some extremity they Are in; and sue for the favour of God, Because they would be freed from grief:
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and therefore it is vsual with them to say; Oh that I were out of this paine!
and Therefore it is usual with them to say; O that I were out of this pain!
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oh, that this my sorrow were taken from me!
o, that this my sorrow were taken from me!
uh, cst d po11 n1 vbdr vvn p-acp pno11!
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by which speeches they shew, that so they might be at rest and ease, they would little weigh of the helpe and fauour of God:
by which Speeches they show, that so they might be At rest and ease, they would little weigh of the help and favour of God:
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but the godly finde such sweetnes in his loue, that they count it better then life it self:
but the godly find such sweetness in his love, that they count it better then life it self:
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in so much that for the obtaining thereof, they can bee content to forgoe all the pleasures of this life, in so much that for the obtaining thereof, they can be content to forgo all the pleasures of this life,
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yea and to suffer whatsoeuer it shall please the Lord to inflict vpon them. Further, not the godly onely, but the wicked also are grieued when they haue sinned:
yea and to suffer whatsoever it shall please the Lord to inflict upon them. Further, not the godly only, but the wicked also Are grieved when they have sinned:
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but the wicked doe therefore sorrow, because their sinne hath or will bring some punishment vpon them:
but the wicked do Therefore sorrow, Because their sin hath or will bring Some punishment upon them:
cc-acp dt j vdb av n1, c-acp po32 n1 vhz cc vmb vvi d n1 p-acp pno32:
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and the godly sorrow chiefly because they haue offended God, and giuen him occasion to withdraw his fauour from them.
and the godly sorrow chiefly Because they have offended God, and given him occasion to withdraw his favour from them.
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The third differēce is in their loue: for though both of them doe loue God, yet it is after a diuers manner;
The third difference is in their love: for though both of them do love God, yet it is After a diverse manner;
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the one of sinceritie, the other for wages only.
the one of sincerity, the other for wages only.
dt pi pp-f n1, dt j-jn p-acp n2 av-j.
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A poore childe that is taken vp, fed, and cloathed, will loue him that doth thus feede and clothe him:
A poor child that is taken up, fed, and clothed, will love him that does thus feed and cloth him:
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but if hee receiued no more of that man then of another, he would like him and loue him no better then another:
but if he received no more of that man then of Another, he would like him and love him no better then Another:
cc-acp cs pns31 vvd dx dc pp-f d n1 av pp-f j-jn, pns31 vmd vvi pno31 cc vvi pno31 av-dx av-jc cs j-jn:
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euen so it is with the wicked;
even so it is with the wicked;
av av pn31 vbz p-acp dt j;
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if their bellics be filled, their barnes stuffed, and they haue their hearts desire, they loue God indeede,
if their bellics be filled, their Barns stuffed, and they have their hearts desire, they love God indeed,
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but onely for their belly and their barnes. Thus did Saul loue God for his kingdom; Achitophel for his promotion;
but only for their belly and their Barns. Thus did Saul love God for his Kingdom; Ahithophel for his promotion;
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Iudas for his place of Apostleship: but what became of their loue? Saul a little afflicted, forsooke God;Iudas for his place of Apostleship: but what became of their love? Saul a little afflicted, forsook God;
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Achitophel somewhat crossed in his deuices and disappointed of his hopes, hanged himselfe; and Iudas for gaine betraied Christ.Ahithophel somewhat crossed in his devices and disappointed of his hope's, hanged himself; and Iudas for gain betrayed christ.
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Some experience of this wee may see among vs:
some experience of this we may see among us:
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Courtiers will be professors, and Schollers of ripe wits will be religious, if that Courtiers may become Counsellors,
Courtiers will be professors, and Scholars of ripe wits will be religious, if that Courtiers may become Counsellors,
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and Schollers may be preferred to the chiefest places: but if promotion come not, then is their profession forsaken, and their religion laid aside:
and Scholars may be preferred to the chiefest places: but if promotion come not, then is their profession forsaken, and their Religion laid aside:
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and yet that is not all, for either they waxe prophane in their liues, or hereticall in their opinions.
and yet that is not all, for either they wax profane in their lives, or heretical in their opinions.
cc av cst vbz xx d, c-acp av-d pns32 vvb j p-acp po32 n2, cc j p-acp po32 n2.
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Doe the children of God loue on this manner? No, the holy Ghost which they haue receiued in effectuall manner, doth shed the seede of loue in their hearts,
Doe the children of God love on this manner? No, the holy Ghost which they have received in effectual manner, does shed the seed of love in their hearts,
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and doth worke in them a speciall liking of his goodnesse and of his holinesse, so that they loue him not for his blessings alone, but chiefly for himselfe:
and does work in them a special liking of his Goodness and of his holiness, so that they love him not for his blessings alone, but chiefly for himself:
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as the naturall childe loueth his father naturally, and though his father beate him, yet he beareth it, and still loueth him.
as the natural child loves his father naturally, and though his father beat him, yet he bears it, and still loves him.
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They haue powred and infused into them a godly nature, so that they doe freelie loue God their father:
They have poured and infused into them a godly nature, so that they do freely love God their father:
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and though he afflict thē, or crosse them in their desires, yet they loue him, and in loue performe their obedience vnto him continually.
and though he afflict them, or cross them in their Desires, yet they love him, and in love perform their Obedience unto him continually.
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Therefore Iob saith, Though hee kill me, yet will I trust in him. And this is the third mark or rule whereby to proue and trie ourselues.
Therefore Job Says, Though he kill me, yet will I trust in him. And this is the third mark or Rule whereby to prove and try ourselves.
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The last rule is in considering the effect of Gods mercies receiued. For herein doe the wicked shew their wickednes two waies.
The last Rule is in considering the Effect of God's Mercies received. For herein do the wicked show their wickedness two ways.
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First on the right hand, the mercies of God do worke in them a wonderfull contentation,
First on the right hand, the Mercies of God do work in them a wonderful contentation,
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but not such as causeth them to returne the glory vnto God, but rather to ascribe it vnto themselues:
but not such as Causes them to return the glory unto God, but rather to ascribe it unto themselves:
cc-acp xx d c-acp vvz pno32 pc-acp vvi dt n1 p-acp np1, cc-acp av-c pc-acp vvi pn31 p-acp px32:
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for the graces of God doe puffe them vp, & make them conceited in themselues.
for the graces of God do puff them up, & make them conceited in themselves.
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Hereof there ariseth a great securitie, which bringeth first neglect, and after contempt of all good meanes.
Hereof there arises a great security, which brings First neglect, and After contempt of all good means.
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On the left hand others offend, being neuer pleased nor contented with that they haue: nay indeed forgetting, or lightly esteeming that they haue, and still desiring new.
On the left hand Others offend, being never pleased nor contented with that they have: nay indeed forgetting, or lightly esteeming that they have, and still desiring new.
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These men besides that they are vnthankful, they doe also murmure & grudge against God, and are neuer pleased with him.
These men beside that they Are unthankful, they do also murmur & grudge against God, and Are never pleased with him.
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Betweene these two doe the children of God hold a middle and euen course, and therefore we shall see these things in them.
Between these two do the children of God hold a middle and even course, and Therefore we shall see these things in them.
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First a sight and acknowledgement of their wants, which cause them.
First a sighed and acknowledgement of their Wants, which cause them.
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to long for the sincere milke of the word, that thereby their wants may be supplied and their graces increased:
to long for the sincere milk of the word, that thereby their Wants may be supplied and their graces increased:
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and so farre are they from being lifted vp with pride, that they reioyce when their pride may be pulled downe,
and so Far Are they from being lifted up with pride, that they rejoice when their pride may be pulled down,
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whether by rebukes, or threatnings, or corrections from the Lord.
whither by rebukes, or threatenings, or corrections from the Lord.
cs p-acp n2, cc n2-vvg, cc n2 p-acp dt n1.
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For they know that if Paul needed meanes of humbling, (2. Cor. 12.) much more doe they.
For they know that if Paul needed means of humbling, (2. Cor. 12.) much more do they.
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Besides, as they desire the word, so they waite vntill it please the Lord to worke further in them thereby:
Beside, as they desire the word, so they wait until it please the Lord to work further in them thereby:
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and this waiting is as earnest as theirs, who hauing watched all night, do waite and look for the dawning of the day.
and this waiting is as earnest as theirs, who having watched all night, do wait and look for the dawning of the day.
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Secondly, as they see their wants, so doe they also see the graces they haue receiued,
Secondly, as they see their Wants, so do they also see the graces they have received,
ord, c-acp pns32 vvb po32 n2, av vdb pns32 av vvi dt n2 pns32 vhb vvn,
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and are for that time well apaid and contented therewith: and therefore as their wants doe humble them, so Gods graces doe comfort them:
and Are for that time well paid and contented therewith: and Therefore as their Wants do humble them, so God's graces do Comfort them:
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and as their wants do call vpon them to seek more, so the gifts they haue prouoke them to bee thankfull for that they haue receiued.
and as their Wants do call upon them to seek more, so the Gifts they have provoke them to be thankful for that they have received.
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And thus much for the last rule of trial.
And thus much for the last Rule of trial.
cc av av-d c-acp dt ord n1 pp-f n1.
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These forenamed properties whosoeuer can finde in himself, he may bee assured that the spirit hath wrought in him so effectually,
These forenamed properties whosoever can find in himself, he may be assured that the Spirit hath wrought in him so effectually,
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as that it shall neuer be taken from him.
as that it shall never be taken from him.
c-acp cst pn31 vmb av-x vbi vvn p-acp pno31.
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But what then? may such cast off all care? No, the Apostle saith vnto such, Quench not the spirit. And not without cause:
But what then? may such cast off all care? No, the Apostle Says unto such, Quench not the Spirit. And not without cause:
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for though the spirit it selfe can neuer be vtterly taken from them, yet doubtlesse if pride, security,
for though the Spirit it self can never be utterly taken from them, yet doubtless if pride, security,
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or any other sinne begin to take place in them, the graces of the spirit may decay,
or any other sin begin to take place in them, the graces of the Spirit may decay,
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and their cleere vnderstanding, and comfortable feelings may be gone, so that in their own and others iudgements, the spirit may seem to be quite extinguished. Neither must this seeme strange:
and their clear understanding, and comfortable feelings may be gone, so that in their own and Others Judgments, the Spirit may seem to be quite extinguished. Neither must this seem strange:
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for if the Image of God which was more perfectly placed in Adam, might bee quite lost,
for if the Image of God which was more perfectly placed in Adam, might be quite lost,
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then no maruell if the graces of the spirit bee drowned in vs for a time.
then no marvel if the graces of the Spirit be drowned in us for a time.
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The Galathians were truly regenerated, and had receiued Christ into their hearts:
The Galatians were truly regenerated, and had received christ into their hearts:
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yet their graces were so choked and quenched, that hee was as it were without fashion or forme:
yet their graces were so choked and quenched, that he was as it were without fashion or Form:
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so that the Apostle did as it were trauell againe, vntill Christ was fashioned anew in them.
so that the Apostle did as it were travel again, until christ was fashioned anew in them.
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Dauid also vpon the committing of his sinne was brought vnto that case, that he praied God to create in him a new spirit. What, was the spirit quite gone? No, David also upon the committing of his sin was brought unto that case, that he prayed God to create in him a new Spirit. What, was the Spirit quite gone? No,
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for by and by after he praieth that God would not take his holy spirit from him:
for by and by After he Prayeth that God would not take his holy Spirit from him:
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but the graces thereof were wonderfully decaied, and therefore he desireth that they might be renued.
but the graces thereof were wonderfully decayed, and Therefore he Desires that they might be renewed.
p-acp dt n2 av vbdr av-j vvn, cc av pns31 vvz cst pns32 vmd vbi vvd.
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But that none may abuse this doctrine, let vs consider what punishments doe follow vpon the quenching of the spirit in this sort.
But that none may abuse this Doctrine, let us Consider what punishments do follow upon the quenching of the Spirit in this sort.
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First of all wee must know, that though the spirit be not gotten by our labour,
First of all we must know, that though the Spirit be not got by our labour,
ord pp-f d pns12 vmb vvi, cst cs dt n1 vbb xx vvn p-acp po12 n1,
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yet that is required for the obtaining of it, and it must cost vs much paines ere we can get it into our hearts:
yet that is required for the obtaining of it, and it must cost us much pains ere we can get it into our hearts:
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all which seemeth to be lost when the graces of the spirit are withered.
all which seems to be lost when the graces of the Spirit Are withered.
d r-crq vvz pc-acp vbi vvn c-crq dt n2 pp-f dt n1 vbr vvn.
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Secondly, all that peace and ioy, before spoken of, is gone, with how great griefe and woe they know that in any measure haue tasted of it.
Secondly, all that peace and joy, before spoken of, is gone, with how great grief and woe they know that in any measure have tasted of it.
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Thirdly, for that time they haue no heart to do good, but are made vnprofitable burdēs to ye earth.
Thirdly, for that time they have no heart to do good, but Are made unprofitable burdens to you earth.
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Moreouer, such are in danger of falling into reprochfull euils, and so to procure the sharp correcting hand of God vpon themselues, who hath said, that though hee will not take his mercies vtterlie from his children,
Moreover, such Are in danger of falling into reproachful evils, and so to procure the sharp correcting hand of God upon themselves, who hath said, that though he will not take his Mercies utterly from his children,
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yet hee will visite their sinnes with the rod, and their iniquities with scourges: as he dealt with Dauid.
yet he will visit their Sins with the rod, and their iniquities with scourges: as he dealt with David.
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Last of all, when the graces of the spirit of God are once decaied, they cannot bee repaired but with very much sorrow:
Last of all, when the graces of the Spirit of God Are once decayed, they cannot be repaired but with very much sorrow:
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for what a griefe will it be to call to minde our former transgressions;
for what a grief will it be to call to mind our former transgressions;
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to aggrauate them by all circumstances, to apply the terrible threatnings of the law to our stonie harts,
to aggravate them by all Circumstances, to apply the terrible threatenings of the law to our stony hearts,
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and the like? The consideration of all which discommodities, should cause vs to beware how we quench the spirit.
and the like? The consideration of all which Discomforts, should cause us to beware how we quench the Spirit.
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Yet here is matter of comfort also:
Yet Here is matter of Comfort also:
av av vbz n1 pp-f n1 av:
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for though wee may suffer a great decay of Gods graces, yet by the rod or by the word,
for though we may suffer a great decay of God's graces, yet by the rod or by the word,
c-acp cs pns12 vmb vvi dt j n1 pp-f npg1 n2, av p-acp dt n1 cc p-acp dt n1,
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or by both, they shall be renued in vs againe.
or by both, they shall be renewed in us again.
cc p-acp d, pns32 vmb vbi vvd p-acp pno12 av.
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Of murmuring in the time of affliction.
Of murmuring in the time of affliction.
pp-f vvg p-acp dt n1 pp-f n1.
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MAny men hearing of the often murmurings of the Israelites, doe iudge them the worst people vnder the Sunne:
MAny men hearing of the often murmurings of the Israelites, do judge them the worst people under the Sun:
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but such doe little consider, either the temptations whereby they were prouoked to murmure, or the corruption of their owne hearts, which will as bitterly murmure vpon lesse occasion.
but such do little Consider, either the temptations whereby they were provoked to murmur, or the corruption of their own hearts, which will as bitterly murmur upon less occasion.
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For albeit they were an obstinate and stiffe-necked people, yet herein they were vehemently tempted, that they came from plenty in Egypt, to scarsitie in the wildernesse, hauing neither meate nor drinke for all that multitude, being sixe hundred thousand men, besides women and children.
For albeit they were an obstinate and Stiffnecked people, yet herein they were vehemently tempted, that they Come from plenty in Egypt, to scarcity in the Wilderness, having neither meat nor drink for all that multitude, being sixe hundred thousand men, beside women and children.
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Wherefore let vs cease to wonder at this people, and in them see our owne corruption.
Wherefore let us cease to wonder At this people, and in them see our own corruption.
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For doe not many amongst vs, beholding the abundance which the Lord hath bestowed vpon Magistrates or Ministers for the discharge of their duties, doe they not (I say) rather murmure at it,
For do not many among us, beholding the abundance which the Lord hath bestowed upon Magistrates or Ministers for the discharge of their duties, do they not (I say) rather murmur At it,
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then shew themselues thankfull for troubles that they are freed from, and for sufficiencie that the Lord hath giuen them to liue vpon?
then show themselves thankful for Troubles that they Are freed from, and for sufficiency that the Lord hath given them to live upon?
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True it is, that notwithstanding the greatnes of this peoples temptation, their sinne was very hainous;
True it is, that notwithstanding the greatness of this peoples temptation, their sin was very heinous;
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for Gods mercies had been wonderfull towards them euen immediatly before, and that the vnthankfullest of them had been driuen to confesse:
for God's Mercies had been wonderful towards them even immediately before, and that the vnthankfullest of them had been driven to confess:
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yet did they wish to returne to their former bondage, rather then to bee brought to such straits:
yet did they wish to return to their former bondage, rather then to be brought to such straits:
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but notwithstanding the grieuousnes of this their sinne, many now adaies come nothing behinde them:
but notwithstanding the grievousness of this their sin, many now adais come nothing behind them:
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for their eyes are so vpon their wants, that the want of one thing which they do desire,
for their eyes Are so upon their Wants, that the want of one thing which they do desire,
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though it be but small, doth more disquiet them, then manifold blessings doe comfort them, to make them thankfull.
though it be but small, does more disquiet them, then manifold blessings do Comfort them, to make them thankful.
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But this discontentment wee must be armed against: which we shall be, if wee can receiue the fauour of God for it selfe,
But this discontentment we must be armed against: which we shall be, if we can receive the favour of God for it self,
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though it come alone, yea though trouble doe come therewith: for hauing it, wee haue all things, and wanting it, wee haue nothing.
though it come alone, yea though trouble do come therewith: for having it, we have all things, and wanting it, we have nothing.
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Againe, if wee haue it, no miserie can make vs miserable: and if wee haue it not, in greatest prosperitie we are most miserable.
Again, if we have it, no misery can make us miserable: and if we have it not, in greatest Prosperity we Are most miserable.
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But the Israelites here dealt after a cleane contrarie manner:
But the Israelites Here dealt After a clean contrary manner:
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for the want of bread in the wildernesse, being but for their bodies, did make thē to despise their great and wonderfull deliuerance out of Egypt, which was vnto them a signe of their spirituall deliuerance.
for the want of bred in the Wilderness, being but for their bodies, did make them to despise their great and wonderful deliverance out of Egypt, which was unto them a Signen of their spiritual deliverance.
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And this is the nature of all worldlings; they had rather forgo many spirituall benefits, then one corporall commoditie:
And this is the nature of all worldlings; they had rather forgo many spiritual benefits, then one corporal commodity:
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they grieue more at the losing, and reioyce more at the hauing of wealth, then of godlinesse.
they grieve more At the losing, and rejoice more At the having of wealth, then of godliness.
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But to returne to the point in hand, sith murmuring is so great a sinne, it shall be profitable to consider of some remedies against it. Remedies against murmuring.
But to return to the point in hand, sith murmuring is so great a sin, it shall be profitable to Consider of Some remedies against it. Remedies against murmuring.
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Now for as much as impatiencie proceedeth from infidelitie, the remedie thereof must bee fetched from faith in Gods mercies, in the merits of Christ, in the hope of the resurrection, and in Gods fatherly prouidence.
Now for as much as impatiency Proceedeth from infidelity, the remedy thereof must be fetched from faith in God's Mercies, in the merits of christ, in the hope of the resurrection, and in God's fatherly providence.
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First (I say) Gods rich mercie and fauourable dealing with vs, being duly considered, cannot but worke in vs patience:
First (I say) God's rich mercy and favourable dealing with us, being duly considered, cannot but work in us patience:
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for seeing that the Lord forbeareth vs, and that when for the ripenes of our sinnes he might confound vs, he doth rather heape blessings vpon vs, this cannot but bridle vs from murmuring,
for seeing that the Lord forbeareth us, and that when for the ripeness of our Sins he might confound us, he does rather heap blessings upon us, this cannot but bridle us from murmuring,
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though all things fall not out according to our hearts desire.
though all things fallen not out according to our hearts desire.
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Especially seeing that the Lord will deale with vs still as hee did with the Israelites, that when ordinarie meanes failed, had extraordinary prouision made for thē;
Especially seeing that the Lord will deal with us still as he did with the Israelites, that when ordinary means failed, had extraordinary provision made for them;
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the cloudes giuing them bread, and the rock water, to teach vs that man liueth not by bread only (as Moses applieth it, Deut. 8.) but by the word of God.
the Clouds giving them bred, and the rock water, to teach us that man lives not by bred only (as Moses Applieth it, Deuteronomy 8.) but by the word of God.
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A second remedie is, to haue a liuely faith in the worke of our redemption, to wit, the remission of our sinnes, the imputation of Christ his righteousnes, and inherent sanctification.
A second remedy is, to have a lively faith in the work of our redemption, to wit, the remission of our Sins, the imputation of christ his righteousness, and inherent sanctification.
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First then if we can stedfastly beleeue that God for Christ his sake hath freely forgiuen vs all our sinnes,
First then if we can steadfastly believe that God for christ his sake hath freely forgiven us all our Sins,
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and giuen his sonne, that in him we might be blessed, we cannot but be assured, that with him he will giue vs all things.
and given his son, that in him we might be blessed, we cannot but be assured, that with him he will give us all things.
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For seeing sin, which is the cause of all miserie, is taken from vs, wee may bee sure that no crosse shall euer hurt vs.
For seeing since, which is the cause of all misery, is taken from us, we may be sure that no cross shall ever hurt us
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Againe, if wee could beleeue that as God doth lay our sins vpon Christ, so he doth impute his righteousnes to vs,
Again, if we could believe that as God does lay our Sins upon christ, so he does impute his righteousness to us,
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how should we doubt of food or raiment, & c? For by this meanes he is made our mercifull and louing father, who is for power, able,
how should we doubt of food or raiment, & c? For by this means he is made our merciful and loving father, who is for power, able,
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and for will, readie to helpe vs in all extremities. And thus doth he abide for euer, and is neuer changed.
and for will, ready to help us in all extremities. And thus does he abide for ever, and is never changed.
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To these two former, must bee added the second part of our redemption, namely, the sanctification of the spirit, which if we feele in our selues, may bee a great helpe vnto vs against impatiencie:
To these two former, must be added the second part of our redemption, namely, the sanctification of the Spirit, which if we feel in our selves, may be a great help unto us against impatiency:
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for it is a greater thing to sanctifie a sinner, then to worke wonders in nature.
for it is a greater thing to sanctify a sinner, then to work wonders in nature.
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Therefore if we can beleeue in our hearts that God is able to make of sinfull and wicked men, iust and righteous, of whoremongers, chast persons, &c. and that he is able and willing to deliuer vs from all our corruptions, be they neuer so strong by nature or custome;
Therefore if we can believe in our hearts that God is able to make of sinful and wicked men, just and righteous, of whoremongers, chaste Persons, etc. and that he is able and willing to deliver us from all our corruptions, be they never so strong by nature or custom;
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if, I say, we can giue credit vnto this, why should we euer doubt that he will faile vs in outward things?
if, I say, we can give credit unto this, why should we ever doubt that he will fail us in outward things?
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Further, if we can beleeue that God hath prepared a kingdome for vs, and that he will raise vs vp at the last day in body and soule to enioy the same;
Further, if we can believe that God hath prepared a Kingdom for us, and that he will raise us up At the last day in body and soul to enjoy the same;
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how can we but be assured that he will giue vs lesser matters, euen the things of this life?
how can we but be assured that he will give us lesser matters, even the things of this life?
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Another thing to stay our hearts vpon when murmuring doth assaile vs, is faith in Gods prouidence;
another thing to stay our hearts upon when murmuring does assail us, is faith in God's providence;
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which is either generall or particular. The generall prouidence of God must be considered, first in the creation of all things:
which is either general or particular. The general providence of God must be considered, First in the creation of all things:
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secondly in the preseruation of them.
secondly in the preservation of them.
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Doe wee then beleeue that the Lord made all things of nothing, and shall we doubt of his abilitie to prouide for vs? When God created light before the Sun, the Moone, or the Stars:
Do we then believe that the Lord made all things of nothing, and shall we doubt of his ability to provide for us? When God created Light before the Sun, the Moon, or the Stars:
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and caused grasse to grow vpon the earth, before there was either raine or dew to water it, hee did thereby teach vs:
and caused grass to grow upon the earth, before there was either rain or due to water it, he did thereby teach us:
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first, that we should not put too much trust in them whilest we haue them: and againe, that rather then we should suffer hurt by the want of light, grasse,
First, that we should not put too much trust in them whilst we have them: and again, that rather then we should suffer hurt by the want of Light, grass,
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or other such things, the Lord both could and would prouide for vs without them.
or other such things, the Lord both could and would provide for us without them.
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Yet now if we should not haue the Sun, wee would think that light were taken from vs:
Yet now if we should not have the Sun, we would think that Light were taken from us:
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and if we wanted raine, wee would soone thinke wee should neither haue grasse, nor corne:
and if we wanted rain, we would soon think we should neither have grass, nor corn:
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but the Lord hath ordained these meanes to serue his prouidence, not for himselfe, for without them he can easily help vs,
but the Lord hath ordained these means to serve his providence, not for himself, for without them he can Easily help us,
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but for our weaknes, who otherwise could not easily bee assured of his goodnesse. Secondly, we must beleeue that God preserueth all:
but for our weakness, who otherwise could not Easily be assured of his Goodness. Secondly, we must believe that God Preserveth all:
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so that a sparrow doth not fall to the ground without his prouidence, and he hath a great care of beasts, and fowles:
so that a sparrow does not fallen to the ground without his providence, and he hath a great care of beasts, and fowls:
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doth the Lord prouide for these, and will hee not prouide for man, for whom these were made,
does the Lord provide for these, and will he not provide for man, for whom these were made,
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and are preserued? Hereunto we must ioyne the particular prouidence of God:
and Are preserved? Hereunto we must join the particular providence of God:
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Hath he made our bodies, and will he not clothe vs? hath he giuen vs life,
Hath he made our bodies, and will he not cloth us? hath he given us life,
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and will he not minister vnto vs foode for the sustaining thereof? Hee could prouide for the Israelites in the barren wildernesse fortie yeeres together:
and will he not minister unto us food for the sustaining thereof? He could provide for the Israelites in the barren Wilderness fortie Years together:
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yea hee could preserue Moses and Elias fortie daies without any meate at all:
yea he could preserve Moses and Elias fortie days without any meat At all:
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which euidently proueth that Gods blessing is all in all, whether there be meanes or no meanes.
which evidently Proves that God's blessing is all in all, whither there be means or no means.
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Dauid obserued by experience that the righteous seed of the righteous was neuer forsaken, nor begged their bread: and if wee could bee righteous as then many were, wee should finde the same true in our owne experience as he did. David observed by experience that the righteous seed of the righteous was never forsaken, nor begged their bred: and if we could be righteous as then many were, we should find the same true in our own experience as he did.
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These things well considered, will worke in vs a patient minde, the properties whereof are,
These things well considered, will work in us a patient mind, the properties whereof Are,
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First to be contented with whatsoeuer the Lord sendeth, alwaies acknowledging godlinesse to bee great riches:
First to be contented with whatsoever the Lord sends, always acknowledging godliness to be great riches:
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for wee ought not to seeke great matters, nor suffer our desires to be carried after high things:
for we ought not to seek great matters, nor suffer our Desires to be carried After high things:
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for this did the Prophet Ieremie rebuke in Baruck. And Christ would haue vs to pray only for our daily bread:
for this did the Prophet Ieremie rebuke in Baruch. And christ would have us to pray only for our daily bred:
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which also was Iacobs prayer, that he might haue food and raiment, wherewith the Apostle would haue vs to be content. Let vs first seek the kingdome of heauen, &c. and then,
which also was Iacobs prayer, that he might have food and raiment, wherewith the Apostle would have us to be content. Let us First seek the Kingdom of heaven, etc. and then,
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if the Lord giue plentie, let vs be more thankfull and seruiceable:
if the Lord give plenty, let us be more thankful and serviceable:
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if not, his fauour is sufficient of it self, and wee shall be more comfortable with a little,
if not, his favour is sufficient of it self, and we shall be more comfortable with a little,
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then others are in great abundance without that.
then Others Are in great abundance without that.
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But if wee cannot rest in the fauour of God, though wee want these outward things, it is certain we do not truly esteem it,
But if we cannot rest in the favour of God, though we want these outward things, it is certain we do not truly esteem it,
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neither haue wee at that time any comfortable assurance of the remission of our sinnes.
neither have we At that time any comfortable assurance of the remission of our Sins.
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The second propertie of a patient minde is, simply to giue vp it self vnto God,
The second property of a patient mind is, simply to give up it self unto God,
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and to commit it self into his hand, waiting at all times for help frō him, who only is ye author of al goodnes,
and to commit it self into his hand, waiting At all times for help from him, who only is the author of all Goodness,
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yet neither prescribing the meanes, nor appointing the time, nor in any case indenting with him:
yet neither prescribing the means, nor appointing the time, nor in any case indenting with him:
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for the Lord will haue the disposition of his mercies free vnto himself, to giue and bestow when and where,
for the Lord will have the disposition of his Mercies free unto himself, to give and bestow when and where,
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and ho• it pleaseth him, and as it may most make for his glorie: and therefore wee must wholly resigne vp ou• selues vnto him.
and ho• it Pleases him, and as it may most make for his glory: and Therefore we must wholly resign up ou• selves unto him.
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Which if we can doe, so mercifully doth God vse to deale, that when wee least desire outward things, then we shall haue them:
Which if we can do, so mercifully does God use to deal, that when we least desire outward things, then we shall have them:
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and whē we freely giue them vp to him, he will giue them to vs againe.
and when we freely give them up to him, he will give them to us again.
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Abraham gaue vnto the Lord Isaac his son, which when the Lord did behold, hee quickly gaue him his sonne againe:Abraham gave unto the Lord Isaac his son, which when the Lord did behold, he quickly gave him his son again:
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and so will he deale with vs still.
and so will he deal with us still.
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The readiest way to retaine life, goods, &c. is to yeeld them vp wholly into Gods hands:
The Readiest Way to retain life, goods, etc. is to yield them up wholly into God's hands:
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not with this condition, that he should giue thē to vs againe, (for that were to mock the Lord) but without all care to haue them, we must giue them to him, being heartily well content for his glorie to forgoe them,
not with this condition, that he should give them to us again, (for that were to mock the Lord) but without all care to have them, we must give them to him, being heartily well content for his glory to forgo them,
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and then if they be good for vs, we shall receiue thē againe:
and then if they be good for us, we shall receive them again:
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if not, we shall receiue some spirituall grace, which shall better supplie the want of them.
if not, we shall receive Some spiritual grace, which shall better supply the want of them.
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Yea the infinite wisedom and mercy of God doth wonderfully appeare herein, that sometimes he keepeth vs long without these things,
Yea the infinite Wisdom and mercy of God does wonderfully appear herein, that sometime he Keepeth us long without these things,
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because that if we had them, he seeth that we would abuse them, and preferre them before spirituall blessings.
Because that if we had them, he sees that we would abuse them, and prefer them before spiritual blessings.
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And sometime the Lord, seeing our small regard of spirituall things, will by the want of these outward things, bring vs to make greater account of them, that whē we can well want the one,
And sometime the Lord, seeing our small regard of spiritual things, will by the want of these outward things, bring us to make greater account of them, that when we can well want the one,
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and highly esteeme the other, we may haue both together. FINIS.
and highly esteem the other, we may have both together. FINIS.
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