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The First SERMON.
The First SERMON.
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July the 6th, 1645. Deut. 32. 5. Their spot is not the spot of his Children.July the 6th, 1645. Deuteronomy 32. 5. Their spot is not the spot of his Children.
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THE words read, is a part of Moses Song, that he sung a little before he was to die; (like the Swan that sings sweetest when Death approaches) The Scope and End of this Song of Moses, it was to leave a Testimony behind him after he should be gone, of the goodness,
THE words read, is a part of Moses Song, that he sung a little before he was to die; (like the Swan that sings Sweetest when Death Approaches) The Scope and End of this Song of Moses, it was to leave a Testimony behind him After he should be gone, of the Goodness,
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and mercy, and faithfulness of God towards this people; and of their sinfulness, and perversness toward; him again;
and mercy, and faithfulness of God towards this people; and of their sinfulness, and perverseness towards; him again;
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to the end, that if great evils should befal them after he was gone, they should have no cause to speak ill of God,
to the end, that if great evils should befall them After he was gone, they should have no cause to speak ill of God,
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or of his Servant Moses. You have brought us to a fair Land, you gave us many fair Promises, that God would be our God,
or of his Servant Moses. You have brought us to a fair Land, you gave us many fair Promises, that God would be our God,
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and be gracious to us, and that he would never leave us; yet see what befalls us.
and be gracious to us, and that he would never leave us; yet see what befalls us.
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Moses now leaves this on purpose behind him, for ever to stop their mouths;Moses now leaves this on purpose behind him, for ever to stop their mouths;
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as if Moses should say, It's true, the Lord hath made me an Instrument of bringing you out of Egypt, and by me hath made many Promises to you, to encourage you;
as if Moses should say, It's true, the Lord hath made me an Instrument of bringing you out of Egypt, and by me hath made many Promises to you, to encourage you;
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and hath chosen you to be a peculiar people, and led you along all this while:
and hath chosen you to be a peculiar people, and led you along all this while:
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But, if evils do befal you, if you be brought into a sad, and distressed Condition after I am dead and gone;
But, if evils do befall you, if you be brought into a sad, and distressed Condition After I am dead and gone;
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Remember what I leave behind me, and know, that God is to be justified in All,
remember what I leave behind me, and know, that God is to be justified in All,
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and his Words is to be justified;
and his Words is to be justified;
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but you have sinned and rebelled against God, and have brought upon your selves all the evil that is come upon you.
but you have sinned and rebelled against God, and have brought upon your selves all the evil that is come upon you.
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This is the Scope of thi• Song of Moses. He leaves this by way of a Song;
This is the Scope of thi• Song of Moses. He leaves this by Way of a Song;
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for 〈 ◊ 〉 was this 32d of Deut. in the Heb: a Song like one of David's Psalms;
for 〈 ◊ 〉 was this 32d of Deuteronomy in the Hebrew: a Song like one of David's Psalms;
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and he leaves 〈 ◊ 〉 by way of a Song, that they might the bette• remember it,
and he leaves 〈 ◊ 〉 by Way of a Song, that they might the bette• Remember it,
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and teach their Children the v•ry words of it. And he begins in a very elegant way;
and teach their Children the v•ry words of it. And he begins in a very elegant Way;
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Give ear, oh ye Heavens, and will speak; and hear O Earth, the words of my mouth. Give ear, o you Heavens, and will speak; and hear Oh Earth, the words of my Mouth.
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Why Moses, there was a time thou saidst, thou was't not eloquent? but that was because he would excuse himself from work:
Why Moses, there was a time thou Said, thou Wasted not eloquent? but that was Because he would excuse himself from work:
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But here it appears that he was very eloquent;
But Here it appears that he was very eloquent;
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Give ear, O Heavens, and hearken, O Earth, as if Moses should say, That, that I am speaking of this people (that are a wretched and stouthearted people) will not be regarded;Give ear, Oh Heavens, and harken, Oh Earth, as if Moses should say, That, that I am speaking of this people (that Are a wretched and stouthearted people) will not be regarded;
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but Heaven and Earth shall be witness against them; the Heavens and the Earth shall hear.
but Heaven and Earth shall be witness against them; the Heavens and the Earth shall hear.
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Though what's spoken out of the Word by way of reprehension of a sinful people, may be neglected and past by;
Though what's spoken out of the Word by Way of reprehension of a sinful people, may be neglected and passed by;
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yet know, that there is an Impression upon the Heavens and Earth;
yet know, that there is an Impression upon the Heavens and Earth;
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and rather then the Lord will want witnesses, Heaven and Earth shall come to witness against that people.
and rather then the Lord will want Witnesses, Heaven and Earth shall come to witness against that people.
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After his Preface, which is in the two first verses, He begins with lifting up of the Name of God;
After his Preface, which is in the two First Verses, He begins with lifting up of the Name of God;
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Because I will publish the Name of the Lord, Ascribe the Greatness unto our God. He is the Rock, his Work is perfect; Because I will publish the Name of the Lord, Ascribe the Greatness unto our God. He is the Rock, his Work is perfect;
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for all his waies are Judgment: a God of Truth, and without Iniquity, Just and Right is he: for all his ways Are Judgement: a God of Truth, and without Iniquity, Just and Right is he:
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As if he should say, Whatsoever becomes of you, yet the Name of God is Great and Glorious.
As if he should say, Whatsoever becomes of you, yet the Name of God is Great and Glorious.
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— And it's a good way to convince and humble sinners, by lifting up their hearts to see the Glory of the Great God, with whom they have to do, against whom they have sinned — And it was an excellent Argument of Moses's Faith when he was to die;
— And it's a good Way to convince and humble Sinners, by lifting up their hearts to see the Glory of the Great God, with whom they have to do, against whom they have sinned — And it was an excellent Argument of Moses's Faith when he was to die;
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yet he could bless himself, as it were, in God — as if he should say,
yet he could bless himself, as it were, in God — as if he should say,
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Well, the Lord hath carried me through many Changes and Troubles, and many Afflictions, varieties of Conditions;
Well, the Lord hath carried me through many Changes and Troubles, and many Afflictions, varieties of Conditions;
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and what yet God will do with his people, I know not;
and what yet God will do with his people, I know not;
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but this I am sure, he is a Great God, and Blessed; and he is a Rock, and his work is Perfect, and all his waies are Judgment, a God of Truth, without Iniquity, Just and Right is he:
but this I am sure, he is a Great God, and Blessed; and he is a Rock, and his work is Perfect, and all his ways Are Judgement, a God of Truth, without Iniquity, Just and Right is he:
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I am sure, whatsoever becomes of me, whatsoever bec•mes of the people;
I am sure, whatsoever becomes of me, whatsoever bec•mes of the people;
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yet God is to be acknowledged, Holy, Righteous, Just, Perfect, Great and Good in all his Waies.
yet God is to be acknowledged, Holy, Righteous, Just, Perfect, Great and Good in all his Ways.
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O! 'tis good to have our heats so confirmed alwaies in God, to keep good thoughts of God, to have God high in our thoughts and hearts, whatsoever changes o• state we meet withal in this world.
OH! it's good to have our heats so confirmed always in God, to keep good thoughts of God, to have God high in our thoughts and hearts, whatsoever changes o• state we meet withal in this world.
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But then he comes upon them, having lifted up God, and justified God, That they have corrupted themselves; they have forsaken this Blessed and Glorious God that hath bee so true to them in all his waies.
But then he comes upon them, having lifted up God, and justified God, That they have corrupted themselves; they have forsaken this Blessed and Glorious God that hath bee so true to them in all his ways.
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Corrupted themselves! you will say, who is not corrupted? who is not without sin? O but were it but onely some human frailty, were not so much;Corrupted themselves! you will say, who is not corrupted? who is not without since? O but were it but only Some human frailty, were not so much;
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but they have so corrupte• themselves, that Their spot is not the spot of my Children;
but they have so corrupte• themselves, that Their spot is not the spot of my Children;
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It is beyond that could have been expected; for those that had so near a Relation to God as this people had!
It is beyond that could have been expected; for those that had so near a Relation to God as this people had!
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they are bespotted and defiled with their sin, and so, as this spot of theirs is not the spot of his Children.
they Are bespotted and defiled with their since, and so, as this spot of theirs is not the spot of his Children.
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Thus you have the scope of the words, and how they came in.
Thus you have the scope of the words, and how they Come in.
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Their spot. The word translated here spot, signifies a blemish, a fault; 'tis the same word that you have in the 17th of this Book, i. e. Thou shalt not sacrifice unto the Lord thy God, any Bullock or Sheep wherein is blemish, or any ill-favouredness. Their spot. The word translated Here spot, signifies a blemish, a fault; it's the same word that you have in the 17th of this Book, i. e. Thou shalt not sacrifice unto the Lord thy God, any Bullock or Sheep wherein is blemish, or any ill-favouredness.
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But we know what the English word is; Their spot; the spot of their sin; that sin of theirs;
But we know what the English word is; Their spot; the spot of their since; that since of theirs;
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that blemish is not the spot of his Children:
that blemish is not the spot of his Children:
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What though the Children of God have spots, while they live in this world? they have many sins that are defiling:
What though the Children of God have spots, while they live in this world? they have many Sins that Are defiling:
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But, the spots of these men is of another nature, it is not the spot of his Children.
But, the spots of these men is of Another nature, it is not the spot of his Children.
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There are Three Doctrinal points in these words; the first two implyed, the third expressed: The two that are implyed, are these:
There Are Three Doctrinal points in these words; the First two employed, the third expressed: The two that Are employed, Are these:
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1. Doct. First, That 〈 ◊ 〉 is a spot.
1. Doct. First, That 〈 ◊ 〉 is a spot.
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2. Doct. Secondly, That even the Children of God while they live in this world, have their spots.
2. Doct. Secondly, That even the Children of God while they live in this world, have their spots.
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3. Doct. Thirdly, (Which is the main and scope of the words) That there's a great deal of difference between the sins and spots of wicked and ungodly men,
3. Doct. Thirdly, (Which is the main and scope of the words) That there's a great deal of difference between the Sins and spots of wicked and ungodly men,
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and the spots of Gods Children.
and the spots of God's Children.
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That's that, that I aim at in the choice of these words, To shew the difference between the sins of wicked men,
That's that, that I aim At in the choice of these words, To show the difference between the Sins of wicked men,
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and the sins of the Saints; And I have ch•sen this Scripture to handle this point for these two end:
and the Sins of the Saints; And I have ch•sen this Scripture to handle this point for these two end:
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First, To take away that great plea that most carnal hearts have, whereby they put off the power of the Word from their hearts,
First, To take away that great plea that most carnal hearts have, whereby they put off the power of the Word from their hearts,
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and are secure in their sinful waies.
and Are secure in their sinful ways.
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Why, say they, can we be without sin? are the best without sin upon them? now because none are without sin,
Why, say they, can we be without since? Are the best without since upon them? now Because none Are without since,
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therefore they think to put it off, and grow secure;
Therefore they think to put it off, and grow secure;
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and upon this very thought, put off abundance of truths that they heard preached out of the word, that doth them no good at all, and meerly upon this Reason.
and upon this very Thought, put off abundance of truths that they herd preached out of the word, that does them no good At all, and merely upon this Reason.
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Now were it that this plea were but taken from them, the word might prevail a great deal more upon them.
Now were it that this plea were but taken from them, the word might prevail a great deal more upon them.
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Now therefore, I hope before we have done this Scripture, I shall weaken, if not wholly take away that plea that secure-sinners have for themselves, because all have their sins:
Now Therefore, I hope before we have done this Scripture, I shall weaken, if not wholly take away that plea that secure-sinners have for themselves, Because all have their Sins:
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I shall shew thee, that there is a great deal of difference, perhaps, between thy sin,
I shall show thee, that there is a great deal of difference, perhaps, between thy since,
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and the sins of a Child of God.
and the Sins of a Child of God.
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And then the second End why I chose this Scripture, is, for the comfort of Gods Children.
And then the second End why I chosen this Scripture, is, for the Comfort of God's Children.
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On the one side, one man is secure and •ardened, because though he hath sins, why, all men have sins:
On the one side, one man is secure and •ardened, Because though he hath Sins, why, all men have Sins:
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On the other side, those that are Gods Children, because they feel so much sin in them as they do, they are afraid that they are not Gods Children;
On the other side, those that Are God's Children, Because they feel so much since in them as they do, they Are afraid that they Are not God's Children;
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they are afraid that their sins that are in them, doth argue them not to be Gods Children.
they Are afraid that their Sins that Are in them, does argue them not to be God's Children.
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Now they will have help likewise in the opening of this point, when they shall have laid before them that are the sins of Gods Children,
Now they will have help likewise in the opening of this point, when they shall have laid before them that Are the Sins of God's Children,
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and the sins of the wicked, and the differences of them.
and the Sins of the wicked, and the differences of them.
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I shall, for the making way to this great •oint, first speak a little of the two former •hat are implyed,
I shall, for the making Way to this great •oint, First speak a little of the two former •hat Are employed,
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and no farther than to make •ay unto the third, which is the great point 〈 ◊ 〉 the Text.
and no farther than to make •ay unto the third, which is the great point 〈 ◊ 〉 the Text.
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1 Doct. First then, That sin it is a spot;
1 Doct. First then, That since it is a spot;
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A 〈 ◊ 〉, in Jam. 1. 27. Pure Religion, and unde〈 … 〉d before God,
A 〈 ◊ 〉, in Jam. 1. 27. Pure Religion, and unde〈 … 〉d before God,
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and the Father, is this, To visit 〈 ◊ 〉 Fatherless and Widows in their affliction, •nd to keep himself unspotted from the world: and the Father, is this, To visit 〈 ◊ 〉 Fatherless and Widows in their affliction, •nd to keep himself unspotted from the world:
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••at is, to keep from the sins of the world; the 〈 ◊ 〉 of the world, are the world-spot. Sin it is,
••at is, to keep from the Sins of the world; the 〈 ◊ 〉 of the world, Are the world-spot. since it is,
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First, A desiling spot; a spot that doth defile, a blemish that doth defile the soul of man in the presence of the Holy God:
First, A desiling spot; a spot that does defile, a blemish that does defile the soul of man in the presence of the Holy God:
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It's contrary to the pure Nature of God, it is the mixture of the soul with that that's worse than its self; it's a defiling thing.
It's contrary to the pure Nature of God, it is the mixture of the soul with that that's Worse than its self; it's a defiling thing.
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The mingling of Gold with Silver, doth not defile the Silver;
The mingling of Gold with Silver, does not defile the Silver;
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but mingling of Lead with Silver, doth defile the Silver, because the Lead is worse than Silver:
but mingling of Led with Silver, does defile the Silver, Because the Led is Worse than Silver:
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So the Communion that the soul hath with God, and as it were, the mingling of the heart in God,
So the Communion that the soul hath with God, and as it were, the mingling of the heart in God,
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and with Divine things, doth not defile it, but make it better;
and with Divine things, does not defile it, but make it better;
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but the mingling of the heart with the world, it doth defile the soul, because the soul is mingled with that that's worse than it self; It is a defiling-spot:
but the mingling of the heart with the world, it does defile the soul, Because the soul is mingled with that that's Worse than it self; It is a defiling-spot:
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You know what it is to have the Body besmear'd with dirt, and have Clothes bespotted with filth and dirt;
You know what it is to have the Body besmeared with dirt, and have Clothes bespotted with filth and dirt;
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look how it is with your Bodies besmear'd with dirt, or your Clothes, so it is with the Face of your Soul in the Presence of God, when sin is upon you; It's a defiling-spot.
look how it is with your Bodies besmeared with dirt, or your Clothes, so it is with the Face of your Soul in the Presence of God, when since is upon you; It's a defiling-spot.
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Secondly, Sin it's a spreading-spot, it's like the spot of the Leprosie, that spreads more and more;
Secondly, since it's a spreading-spot, it's like the spot of the Leprosy, that spreads more and more;
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and let a sinner live never so long, this spot will bespread him more and more.
and let a sinner live never so long, this spot will bespread him more and more.
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If you had a spot upon your Flesh, that were but little at the first, it may be you would neglect it;
If you had a spot upon your Flesh, that were but little At the First, it may be you would neglect it;
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but if you saw it spread more and more then you would think there were something in it:
but if you saw it spread more and more then you would think there were something in it:
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It is so with thy sin, when you are young, the spot it but small in comparison;
It is so with thy since, when you Are young, the spot it but small in comparison;
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but as you grow, the spot spreads more and more until you are all over blains and spots: So are old sinners;
but as you grow, the spot spreads more and more until you Are all over blains and spots: So Are old Sinners;
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sin is a spreading-spot, it spreads in a soul, in a family, in any society where sinners live.
since is a spreading-spot, it spreads in a soul, in a family, in any society where Sinners live.
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Thirdly, It is an infecting-spot, a spot that of itself infects; a Plague spot, that doth infect the soul, and infects every thing you meddle with,
Thirdly, It is an infecting-spot, a spot that of itself infects; a Plague spot, that does infect the soul, and infects every thing you meddle with,
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and doth infect the company you converse with; that's the nature of this spot.
and does infect the company you converse with; that's the nature of this spot.
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And then Fourthly, It's a staining-spot, It doth pain the soul, so as all the created power in Heaven and Earth is not able to wash it away;
And then Fourthly, It's a staining-spot, It does pain the soul, so as all the created power in Heaven and Earth is not able to wash it away;
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thou mayest think little of the sin that thou committest, thou committest it, and hast pleasure and delight in such a sinful way,
thou Mayest think little of the since that thou Committest, thou Committest it, and hast pleasure and delight in such a sinful Way,
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for a quarter of an hour; it may be thy pleasure lasts no longer;
for a quarter of an hour; it may be thy pleasure lasts no longer;
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well, but when this pleasure is done, there's a stain left upon thy soul that doth mark thee out to Eternal Death;
well, but when this pleasure is done, there's a stain left upon thy soul that does mark thee out to Eternal Death;
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such a stain left, that will abide to all Eternity upon the Soul, if onely, that one means be not applied, the Blood of Jesus Christ.
such a stain left, that will abide to all Eternity upon the Soul, if only, that one means be not applied, the Blood of jesus christ.
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Let all the Angels in Heaven, and Men in the World, put to their wisdom and strength, to get out the stain that is in thy Soul, and it is too little;
Let all the Angels in Heaven, and Men in the World, put to their Wisdom and strength, to get out the stain that is in thy Soul, and it is too little;
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onely the Blood of the Son of God, can cleanse and take out that stain that is in thy soul; such a spot is sin! a staining spot!
only the Blood of the Son of God, can cleanse and take out that stain that is in thy soul; such a spot is since! a staining spot!
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In Jer. 2. 22 Though thou wash thee with Nitre, and take thee much Sope; yet thine Iniquity is marked before me, saith the Lord:
In Jer. 2. 22 Though thou wash thee with Nitre, and take thee much Soap; yet thine Iniquity is marked before me, Says the Lord:
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Ye may use many means to get away your sin, perhaps you may cover it over,
You may use many means to get away your since, perhaps you may cover it over,
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or there may be some kind of slight sorrow;
or there may be Some kind of slight sorrow;
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But it's not all the sorrow in the World, if thou wert able to shed as many tears as there are Drops of Water in the Sea, to wash away thy sin,
But it's not all the sorrow in the World, if thou Wertenberg able to shed as many tears as there Are Drops of Water in the Sea, to wash away thy since,
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if their were nothing else to do it, all thy tears will not do it; It must be onely the blood of the Son of God.
if their were nothing Else to do it, all thy tears will not do it; It must be only the blood of the Son of God.
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Many people think to wash away their sin swith their sorrow;
Many people think to wash away their since swith their sorrow;
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But they must know, there is something beyond sorrow, it is onely the blood of Jesus Christ, can cleanse and take away this stain.
But they must know, there is something beyond sorrow, it is only the blood of jesus christ, can cleanse and take away this stain.
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Use. Now, If sin be such a stain, such a spot; hence then, let us learn to look into Gods Glass, to see out own spots,Use. Now, If since be such a stain, such a spot; hence then, let us Learn to look into God's Glass, to see out own spots,
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how we are bespotted by our sin;
how we Are bespotted by our since;
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if it is such a Foul, such a Spreading, such a Staining spot, How is it that Men and Women see it not? they see not their own faces;
if it is such a Foul, such a Spreading, such a Staining spot, How is it that Men and Women see it not? they see not their own faces;
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Oh! they never were acquainted with Gods Glass;
Oh! they never were acquainted with God's Glass;
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What's that, you will say? why, James 1. 23. will shew you what the Glass of God is, in which you may see your Faces, in which you may see your spots;
What's that, you will say? why, James 1. 23. will show you what the Glass of God is, in which you may see your Faces, in which you may see your spots;
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If any man be a hearer of the word, and not a deer, he is like unto a man beholding his natural Face in a Glass; If any man be a hearer of the word, and not a deer, he is like unto a man beholding his natural Face in a Glass;
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for he beboldeth himself, and goeth his way, and straightway for•etteth what manner a man he was.
for he beboldeth himself, and Goes his Way, and straightway for•etteth what manner a man he was.
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But who 〈 ◊ 〉 looketh into the perfect Law of liberty, and continueth therein, &c. And the Law of God is ••e Glass that God would have thee to look ••to, to see thy face in;But who 〈 ◊ 〉 looks into the perfect Law of liberty, and Continueth therein, etc. And the Law of God is ••e Glass that God would have thee to look ••to, to see thy face in;
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thou canst not know ••y heart, but by holding the Law of God before thee. Paul thought himself beautiful e•ough, until the Law came.
thou Canst not know ••y heart, but by holding the Law of God before thee. Paul Thought himself beautiful e•ough, until the Law Come.
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That Scripture 〈 ◊ 〉 notable for it, in Rom. 7. 9. For I was •••ive without the Law once;
That Scripture 〈 ◊ 〉 notable for it, in Rom. 7. 9. For I was •••ive without the Law once;
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But when the Comandment came, Sin revived, and I died: 〈 ◊ 〉 was alive, I was jollie, and thought my ••lf well enough;But when the Commandment Come, since revived, and I died: 〈 ◊ 〉 was alive, I was jolly, and Thought my ••lf well enough;
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but when the Command•ent came, when God did but take the Glass 〈 ◊ 〉 the Law,
but when the Command•ent Come, when God did but take the Glass 〈 ◊ 〉 the Law,
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and hold it before my face, I 〈 ◊ 〉 my self a most ugly Monster:
and hold it before my face, I 〈 ◊ 〉 my self a most ugly Monster:
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I remem•er I have read of an old strumpet that had ••ed a false Glass continually to look in, and 〈 ◊ 〉 presented her beautiful unto her self, and 〈 ◊ 〉 would never look upon any other:
I remem•er I have read of an old strumpet that had ••ed a false Glass continually to look in, and 〈 ◊ 〉 presented her beautiful unto her self, and 〈 ◊ 〉 would never look upon any other:
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But ••ce there being a Glass by, she chanc'd to ••ok into it, wherein she beheld her face, ••d being told her that it was a true Glass, ••e ran mad upon the sight of her ugly face:
But ••ce there being a Glass by, she chanced to ••ok into it, wherein she beheld her face, ••d being told her that it was a true Glass, ••e ran mad upon the sighed of her ugly face:
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•ertainly the generality of men have no other Glasses to look into, and to behold the face of their souls,
•ertainly the generality of men have no other Glasses to look into, and to behold the face of their Souls,
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but their own carnal conceits, and the wayes of other men, and the like:
but their own carnal conceits, and the ways of other men, and the like:
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But if God should but hold the Glass of his Law to some of your faces, to behold how loathsom you are in the Eyes of God) for so they are in Gods eye as this Glass presents them if they are not washed in the blood of Christ:) and it would be a dreadful sight to many a soul:
But if God should but hold the Glass of his Law to Some of your faces, to behold how loathsome you Are in the Eyes of God) for so they Are in God's eye as this Glass presents them if they Are not washed in the blood of christ:) and it would be a dreadful sighed to many a soul:
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But yet better that you saw it now while there are wayes to cleanse your souls of their spots, than when you should die;
But yet better that you saw it now while there Are ways to cleanse your Souls of their spots, than when you should die;
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for if when you should be at the point of Death, and be ready to go to the great God to Receive the sentence of your Eternal Doom;
for if when you should be At the point of Death, and be ready to go to the great God to Receive the sentence of your Eternal Doom;
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If conscience should hold the Glass of Gods Law before you, and there make you see the ugly face of your soul, spotted by sin, Oh! it would be a soul sinking sight unto you.
If conscience should hold the Glass of God's Law before you, and there make you see the ugly face of your soul, spotted by since, Oh! it would be a soul sinking sighed unto you.
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Learn you to look now into the Glass of the Law, and examine your soul by the holy Law of God, that you may see your spots there;
Learn you to look now into the Glass of the Law, and examine your soul by the holy Law of God, that you may see your spots there;
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many of you spend a great deal of time every morning in looking into the Glass, to see if all things be well in your face;
many of you spend a great deal of time every morning in looking into the Glass, to see if all things be well in your face;
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Oh that you would but spend as much time in looking into the Law of God,
O that you would but spend as much time in looking into the Law of God,
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and examining of your hearts by the word: There stands a Glass in the window, and there lies a Book on the shelf;
and examining of your hearts by the word: There Stands a Glass in the window, and there lies a Book on the shelf;
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Why may not the Law of God be as well taken, to look into your hearts,
Why may not the Law of God be as well taken, to look into your hearts,
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as the Glass taken to see your face in? People are little acquainted with this Glass;
as the Glass taken to see your face in? People Are little acquainted with this Glass;
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and therefore know not their own souls.
and Therefore know not their own Souls.
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Secondly, If sin be such a spot, O learn we to be humbled for our spots,
Secondly, If since be such a spot, Oh Learn we to be humbled for our spots,
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if we have seen them, and to be ashured of them:
if we have seen them, and to be ashured of them:
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if we have seen our faces besmea•'d, it doth deject us, especially if we be in Company that are our Superiors:
if we have seen our faces besmea•ed, it does deject us, especially if we be in Company that Are our Superiors:
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Know that you are alwayes before the Infinite God, and his blessed Angels, and they behold your spots;
Know that you Are always before the Infinite God, and his blessed Angels, and they behold your spots;
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O therefore be humbled and be ashamed for your spots. An Ingenuous disposition of heart, is ashamed if either flesh or garments bespotted;
Oh Therefore be humbled and be ashamed for your spots. an Ingenuous disposition of heart, is ashamed if either Flesh or garments bespotted;
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but now, one of a so did disposition, that is all the week raking in Kennels,
but now, one of a so did disposition, that is all the Week raking in Kennels,
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or Dust-heaps, though they be besp•ted, they care not, because many times the very temper of their spirits, is like to their employment;
or Dust-heaps, though they be besp•ted, they care not, Because many times the very temper of their spirits, is like to their employment;
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but now one that is of an Ingenuous disposition, if he be defiled, he is ashamed and troubled for it:
but now one that is of an Ingenuous disposition, if he be defiled, he is ashamed and troubled for it:
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O labour to purge your spots and stains;
Oh labour to purge your spots and stains;
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know, that this is the work that you have to do, To get vour souls cleansed and purged;
know, that this is the work that you have to do, To get vour Souls cleansed and purged;
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The Lord hath set open a Fountain for sin, and for uncleanness, for Judah, and for Jerusalem to wash in, O wash your hearts, O Jerusalem. The Lord hath Set open a Fountain for since, and for uncleanness, for Judah, and for Jerusalem to wash in, Oh wash your hearts, Oh Jerusalem.
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So I may say to every soul, wash thy heart from thy spots;
So I may say to every soul, wash thy heart from thy spots;
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thou wilt wash thy face and hands dayly, O that dayly there might be washing of thy heart!
thou wilt wash thy face and hands daily, Oh that daily there might be washing of thy heart!
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If thou hast committed sin, let it not lie and soak in;
If thou hast committed since, let it not lie and soak in;
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if there should any spots happen upon your cloeths, you presently lay salt upon it, to keep it from staining;
if there should any spots happen upon your cloeths, you presently lay salt upon it, to keep it from staining;
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so, so soon as thou hast committed sin, lay the salt tears of thy Repentance,
so, so soon as thou hast committed since, lay the salt tears of thy Repentance,
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though that be not all, the blood of Christ is the main thing, to keep thy soul clean from this staining-spot;
though that be not all, the blood of christ is the main thing, to keep thy soul clean from this staining-spot;
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and to do it presently will be a great •eal more ease than to stay long:
and to do it presently will be a great •eal more ease than to stay long:
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as a sport of Ink, as soon as it falls, if youseek to get it away, it will be done with a little t••ble;
as a sport of Ink, as soon as it falls, if youseek to get it away, it will be done with a little t••ble;
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but if you let it soak in, you cannot get it out after wards. And so it is with sin that lies long upon the soul:
but if you let it soak in, you cannot get it out After wards. And so it is with since that lies long upon the soul:
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O! many of your sins are old stains that have been many years upon you;
OH! many of your Sins Are old stains that have been many Years upon you;
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and as it is in your cloeths that have old slains, washing will not serve, all the Soap you can use will not get them out,
and as it is in your cloeths that have old slains, washing will not serve, all the Soap you can use will not get them out,
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but you must lay them a frosting in a winter night; O! so your old sins;
but you must lay them a frosting in a winter night; OH! so your old Sins;
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you must not think that those old spots and stains upon your soul, that you shall get them off so easily, you must be willing to lie a soaking,
you must not think that those old spots and stains upon your soul, that you shall get them off so Easily, you must be willing to lie a soaking,
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and frosting, to indure what hardship God calls you to, so be it that you may be cleansed from them:
and frosting, to endure what hardship God calls you to, so be it that you may be cleansed from them:
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It's an expression that I remember Austin hath: saith he, You would have all things good and clean in your house;
It's an expression that I Remember Austin hath: Says he, You would have all things good and clean in your house;
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all the furniture in your house; yea your shooes if they be bespotted. you will have them clean:
all the furniture in your house; yea your shoes if they be bespotted. you will have them clean:
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And hast thou more care of thy very shooes, then of thy soul that's spotted and defiled:
And hast thou more care of thy very shoes, then of thy soul that's spotted and defiled:
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O! there's little care for the cleansing of that:
OH! there's little care for the cleansing of that:
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But now my Brethren, these things especially should be applyed, when we are to go more immediately and solemnly into the presence of God.
But now my Brothers, these things especially should be applied, when we Are to go more immediately and solemnly into the presence of God.
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We must look into the Glass of the Law every day, be humbled, be ashamed; and labour to purge the spots of our souls, and that continnually;
We must look into the Glass of the Law every day, be humbled, be ashamed; and labour to purge the spots of our Souls, and that continually;
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But I say, when we are to go into Gods presence in a more immediate manner,
But I say, when we Are to go into God's presence in a more immediate manner,
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as when we are to go to prefer a petition to God, and that, such a petition as concerns our souls and Eternal estates,
as when we Are to go to prefer a petition to God, and that, such a petition as concerns our Souls and Eternal estates,
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when we are to go to hear his word, and worship him:
when we Are to go to hear his word, and worship him:
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When we are to go to his Table, at the Lords Supper, we had need then prepare by looking into that Glass,
When we Are to go to his Table, At the lords Supper, we had need then prepare by looking into that Glass,
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and by being humbled for our sins, and labouring to cleanse:
and by being humbled for our Sins, and labouring to cleanse:
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Though you care act so much for spots upon your face and clothes when you are at home,
Though you care act so much for spots upon your face and clothes when you Are At home,
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yet when you are to go before your Betters, then what looking is there in the Glass to be trim,
yet when you Are to go before your Betters, then what looking is there in the Glass to be trim,
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and to have clothes that are clean washt.
and to have clothes that Are clean washed.
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Remember now, that every time thou art to go to worship God, thou art to set thy self as in his immediate presence, to have to deal with that infinite holy God whose pure eyes cannot indure to beholde least iniquity;
remember now, that every time thou art to go to worship God, thou art to Set thy self as in his immediate presence, to have to deal with that infinite holy God whose pure eyes cannot endure to behold lest iniquity;
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that God that is so Holy that the very Angels cover their faces as not being able to behold him, thou art to go before this God,
that God that is so Holy that the very Angels cover their faces as not being able to behold him, thou art to go before this God,
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and wilt thou go bespotted and be• smeared, and never look into the glass o• the Law to see how thou art there, that tho• mayest labour to cleanse thy soul? wilt tho• come into Gods presence in thy filth? O• bold sinner that know'st not what it is to dea〈 … 〉 with the Infinite Holy God:
and wilt thou go bespotted and be• smeared, and never look into the glass o• the Law to see how thou art there, that tho• Mayest labour to cleanse thy soul? wilt tho• come into God's presence in thy filth? O• bold sinner that Knowest not what it is to dea〈 … 〉 with the Infinite Holy God:
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Those that kno• what God is, what his Infinite Holiness means, when they come into Gods presence they make it the great part of their work i• preparing their hearts before they come;
Those that kno• what God is, what his Infinite Holiness means, when they come into God's presence they make it the great part of their work i• preparing their hearts before they come;
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and indeed the spiritual part of Godliness doth a• much consist in this one thing,
and indeed the spiritual part of Godliness does a• much consist in this one thing,
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as in any, i• the preparation of the heart for the presence of God in Holy dutyes;
as in any, i• the preparation of the heart for the presence of God in Holy duties;
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and that man or woman that is careful and conscionable in this thing, may have good comfort to them selves that they are acquainted with the spiritual part of Godliness;
and that man or woman that is careful and conscionable in this thing, may have good Comfort to them selves that they Are acquainted with the spiritual part of Godliness;
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that wherein the power of i• consists:
that wherein the power of i• consists:
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But for such that can go into Gods presence, and no such sear and reverence o• God is in their hearts, certainly these neither know God,
But for such that can go into God's presence, and no such sear and Reverence o• God is in their hearts, Certainly these neither know God,
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nor have any thing of the power of Godliness in their hearts — Now no matter my Brethren, what we endure in this World• so be it we may get our souls cleansed from the filth and the spots that are upon them that when there shall be a farther Presence of God, which we shall have,
nor have any thing of the power of Godliness in their hearts — Now no matter my Brothers, what we endure in this World• so be it we may get our Souls cleansed from the filth and the spots that Are upon them that when there shall be a farther Presence of God, which we shall have,
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than that we have now in Holy Duties; that then we may stand before him without spot;
than that we have now in Holy Duties; that then we may stand before him without spot;
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so saith the Apostle in 2 Pet. 3. 14. Wherefore (Beloved) seeing ye look for such things, be diligent, that ye may be found of him in peace without spot and blameless — You look for new Heavens and new Earth;
so Says the Apostle in 2 Pet. 3. 14. Wherefore (beloved) seeing you look for such things, be diligent, that you may be found of him in peace without spot and blameless — You look for new Heavens and new Earth;
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when all the world shall be on fire about your ears, and the Elements melting with servent heat; when all the world shall be on fire about your ears, and the Elements melting with servient heat;
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and the Heavens departing like a Screwl, and the like:
and the Heavens departing like a Screwl, and the like:
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do you look for such things? do you look for the appearing of the Holy God? and dare you stand in the Presence of that Holy God,
do you look for such things? do you look for the appearing of the Holy God? and Dare you stand in the Presence of that Holy God,
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when he comes to pass the Sentence of your Eternal Estate upon your •ouls? dare you stand before him with such defiled, stained souls,
when he comes to pass the Sentence of your Eternal Estate upon your •ouls? Dare you stand before him with such defiled, stained Souls,
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as you have? Oh no! Saith the Apostle, Wherefore, Beloved, seeing ye look for such things, be diligent, that you may be found of him in peace, without spot,
as you have? O no! Says the Apostle, Wherefore, beloved, seeing you look for such things, be diligent, that you may be found of him in peace, without spot,
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and blameness — If those spots that are upon many of your Spirits shall abide upon you at that say, Wo be to you that ever you were born;and blameness — If those spots that Are upon many of your Spirits shall abide upon you At that say, Woe be to you that ever you were born;
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you cannot be found in peace before God, except you be found without spot, and blameness —
you cannot be found in peace before God, except you be found without spot, and blameness —
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Yet, let me say farther, Wo to that soul •hat shall have one spot upon it at that day.
Yet, let me say farther, Woe to that soul •hat shall have one spot upon it At that day.
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If this should be means of the Great Day of Judgment, as many Divines take it;
If this should be means of the Great Day of Judgement, as many Divines take it;
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though there may be some doubt about some other time: But suppose that it be meant of that day, as it is ordinarily taken;
though there may be Some doubt about Some other time: But suppose that it be meant of that day, as it is ordinarily taken;
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Then, wo to that man or woman that ever they have been, that shall have but one spot upon them:
Then, woe to that man or woman that ever they have been, that shall have but one spot upon them:
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For, then we must be delivered from every spot, or otherwise our souls will perish for ever:
For, then we must be Delivered from every spot, or otherwise our Souls will perish for ever:
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But ye may be without spot, and blameless before him — Thus much for that point.
But you may be without spot, and blameless before him — Thus much for that point.
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2. Doct. The Second Point is. That God• Children have their spots; the best of all, have their spots.
2. Doct. The Second Point is. That God• Children have their spots; the best of all, have their spots.
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The Church is compared to the Moon;
The Church is compared to the Moon;
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Christ he is the Sun of Righteousness but he Church, in Rev. 12, is compared to the Moon,
christ he is the Sun of Righteousness but he Church, in Rev. 12, is compared to the Moon,
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and the Moon hath her spots, the Sun none.
and the Moon hath her spots, the Sun none.
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No godly man or woman, in regard o• their souls, is like Absalom, as he was in regard of his body;
No godly man or woman, in regard o• their Souls, is like Absalom, as he was in regard of his body;
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his body was without any ble• mith, from the crown of the head, to the sol• of the foot;
his body was without any ble• mith, from the crown of the head, to the sol• of the foot;
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but it can be said of no bodie's sou• so; you re clean, but not all:
but it can be said of no body's sou• so; you re clean, but not all:
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The best Garde• hath its worms; and the best Soul hath i• spots;
The best Garde• hath its worms; and the best Soul hath i• spots;
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for while we live here, there is that Corruption remaining, that will breed defilement of it self:
for while we live Here, there is that Corruption remaining, that will breed defilement of it self:
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But considering that we liv• in a wicked world here, and converse with wicked men, it is as impossible to live in the world,
But considering that we liv• in a wicked world Here, and converse with wicked men, it is as impossible to live in the world,
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and to converse with men, without an• spots, as for a company of people to ride together in soul way, in the midst of Winter,
and to converse with men, without an• spots, as for a company of people to ride together in soul Way, in the midst of Winter,
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and to keep their Garments so, that none should have a spot.
and to keep their Garments so, that none should have a spot.
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The Condition of this world is such, as indeed, it is not fit to have a Saint in it without sp•ts.
The Condition of this world is such, as indeed, it is not fit to have a Saint in it without sp•ts.
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God hath reserved the time of full-••••nsing of his people, to another world. Christ could cleanse his people presently from all their spots;
God hath reserved the time of full-••••nsing of his people, to Another world. christ could cleanse his people presently from all their spots;
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I, but because they are to live 〈 ◊ 〉 this world, Christ sees it is not so suitable for this vile world.
I, but Because they Are to live 〈 ◊ 〉 this world, christ sees it is not so suitable for this vile world.
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This world is not worthy of the Saints, take them with all their infirmities; but it is not for the world to have the Saints live without spot;
This world is not worthy of the Saints, take them with all their infirmities; but it is not for the world to have the Saints live without spot;
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and if the world be offended at it, let them be offended; let them be stumbling-blocks unto them;
and if the world be offended At it, let them be offended; let them be stumbling-blocks unto them;
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and I make no question, but it is so to many souls: The world they rejoice when they behold the sins that are in the Saints;
and I make no question, but it is so to many Souls: The world they rejoice when they behold the Sins that Are in the Saints;
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but thou hast little cause to rejoice in the sins of others, if thou knewest all;
but thou hast little cause to rejoice in the Sins of Others, if thou Knewest all;
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for it may be intended for thy ruin:
for it may be intended for thy ruin:
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I know no greater stumbling-block to wicked men, than the sins of those that do profess Godliness;
I know no greater stumbling-block to wicked men, than the Sins of those that do profess Godliness;
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•ut wo to those by whom offences come: The Lord by continuing of spots in his own people, doth exercise Faith, and Humility,
•ut woe to those by whom offences come: The Lord by Continuing of spots in his own people, does exercise Faith, and Humility,
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and •atience, and other Graces, in such a way, as •e takes pleasure and delight to see the exercise of them.
and •atience, and other Graces, in such a Way, as •e Takes pleasure and delight to see the exercise of them.
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But this is not the Point that I do intend.
But this is not the Point that I do intend.
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Yet, O thou godly heart, thou knowest this to be a truth, That there are spots in thee;
Yet, Oh thou godly heart, thou Knowest this to be a truth, That there Are spots in thee;
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yea, sometimes those that are Godly, think there's nothing else but spots in them; but be of good comfort in this, though thy Condition be sad in this world,
yea, sometime those that Are Godly, think there's nothing Else but spots in them; but be of good Comfort in this, though thy Condition be sad in this world,
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so long as thou art spotted, yet be of good comfort here, Jesus Christ is without any spots, Christ thy Saviour hath no spots.
so long as thou art spotted, yet be of good Comfort Here, jesus christ is without any spots, christ thy Saviour hath no spots.
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Heb. 9. 14. How much more shall the Blood of Christ, who through the Eternal Spirit, offered himself without spot to God, cleanse your Conscience from dead works, to serve the Living God? Christ offered himself without spot; and this is the comfort of the Saints while they have their many spots in this world — And so in 1 Pet. 1. 19 there's the same expression:Hebrew 9. 14. How much more shall the Blood of christ, who through the Eternal Spirit, offered himself without spot to God, cleanse your Conscience from dead works, to serve the Living God? christ offered himself without spot; and this is the Comfort of the Saints while they have their many spots in this world — And so in 1 Pet. 1. 19 there's the same expression:
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We are redeemed with the precious Blood of Christ, as of a Lamb, without blemish, We Are redeemed with the precious Blood of christ, as of a Lamb, without blemish,
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and without spot You will say, What comfort is it to me in the midst of my spots, that Jesus Christ my Saviour hath no spots? — What? This is comfort,and without spot You will say, What Comfort is it to me in the midst of my spots, that jesus christ my Saviour hath no spots? — What? This is Comfort,
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Because God looks upon thee not as thou art in thy self, but in his Son;
Because God looks upon thee not as thou art in thy self, but in his Son;
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and reckons thee as a member of his Son, and deal with thee according to the Relation thou ha• to him — And the Righteousness of h•• Son is made over to thee.
and reckons thee as a member of his Son, and deal with thee according to the Relation thou ha• to him — And the Righteousness of h•• Son is made over to thee.
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Christ is a Covenent-Head, the Head of the Covenant;
christ is a Covenent-Head, the Head of the Covenant;
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and in that regard, being without spot, it is of unspeak able comfort unto a gracious heart,
and in that regard, being without spot, it is of unspeak able Comfort unto a gracious heart,
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when it sees it self defil'd and bespotted by sin.
when it sees it self defiled and bespotted by since.
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And then yet further, know, That through the righteousness of Christ, thou art lookt upon thy self, in the point of Justification, without spot too.
And then yet further, know, That through the righteousness of christ, thou art looked upon thy self, in the point of Justification, without spot too.
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The Saints have their spots that is, they have their weaknesses, and some sins, their Sanctification is imperfect;
The Saints have their spots that is, they have their Weaknesses, and Some Sins, their Sanctification is imperfect;
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I, but in regard of Justification, so, they are altogether without spot:
I, but in regard of Justification, so, they Are altogether without spot:
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So you have it in Cant. 4. 7. Where Christ speaks of his Spouse, Thou art all fair, my Love, there is no spot in thee — You will say, This seems to be against this text: No, not at all;
So you have it in Cant 4. 7. Where christ speaks of his Spouse, Thou art all fair, my Love, there is no spot in thee — You will say, This seems to be against this text: No, not At all;
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for we may be without any spot, in regard of our Justification, and yet we may be spotted and defiled,
for we may be without any spot, in regard of our Justification, and yet we may be spotted and defiled,
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and God may see that we are defiled with spots in our sanctification.
and God may see that we Are defiled with spots in our sanctification.
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It's true, the Lord will not charge these spors upon thy soul that art in Christ;
It's true, the Lord will not charge these spors upon thy soul that art in christ;
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yet he doth expect that thou shouldst be humbled for them.
yet he does expect that thou Shouldst be humbled for them.
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And so in Ephes. 5. 27. there we have both together, there's a Scripture that shews that thou shalt one day be without any spot in regard of thy sanctification too;
And so in Ephesians 5. 27. there we have both together, there's a Scripture that shows that thou shalt one day be without any spot in regard of thy sanctification too;
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though thou be'st spotted now, yet the time is coming when thou shalt be delivered from all these spots in regard of thy sanctification;
though thou Best spotted now, yet the time is coming when thou shalt be Delivered from all these spots in regard of thy sanctification;
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saith the Apostle there, Christ loved his Church, and gave himself for it, that he might sanctifie and cleanse it with the washing of water by the word:
Says the Apostle there, christ loved his Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word:
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That be might present it to himself a glorious Church, not having spot or wrinckle, or any such thing;
That be might present it to himself a glorious Church, not having spot or wrinkle, or any such thing;
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But that it should be holy, and without b•m••. Mark, what •eaps of words here are;But that it should be holy, and without b•m••. Mark, what •eaps of words Here Are;
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here's sanctifying, cle nsing washing, presenting a glorious Church, not having spor, not having wrinckle, or any such thing; •ut that it should be holy and with us blemish:
here's sanctifying, cle nsing washing, presenting a glorious Church, not having spor, not having wrinkle, or any such thing; •ut that it should be holy and with us blemish:
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All these ••pressions are to shew the state the Saints should be brought unto, and to uphold thy spirit in the sight of all thy spots:
All these ••pressions Are to show the state the Saints should be brought unto, and to uphold thy Spirit in the sighed of all thy spots:
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— Let me speak to thee who art sensible of the many spots that are in thy ••ul:
— Let me speak to thee who art sensible of the many spots that Are in thy ••ul:
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What is it that doth uph•ld thy heart? O•e would wonder that any soul that knows what it is to deal with such an infinite holy God as the Lord is, one would wonder what should uph•ld the soul, seeing it's so defiled,
What is it that does uph•ld thy heart? O•e would wonder that any soul that knows what it is to deal with such an infinite holy God as the Lord is, one would wonder what should uph•ld the soul, seeing it's so defiled,
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and nothing but spots in every thing!
and nothing but spots in every thing!
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What can uphold it here from sinking? It may be that that upholds you, is this, We have all our sins, and we are all sinners.
What can uphold it Here from sinking? It may be that that upholds you, is this, We have all our Sins, and we Are all Sinners.
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If there were nothing else to uphold a gracious heart but that, it could no• but sink even in dispair, notwithstanding that• But now these three things uphold a gracious heart:
If there were nothing Else to uphold a gracious heart but that, it could no• but sink even in despair, notwithstanding that• But now these three things uphold a gracious heart:
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I have my spots indeed, and am defil'd, wo to me, for the defilements of m•soul, my life:
I have my spots indeed, and am defiled, woe to me, for the defilements of m•soul, my life:
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This is indeed the burden that I have in this World, the great affliction that is upon me, that my soul is so defil'd:
This is indeed the burden that I have in this World, the great affliction that is upon me, that my soul is so defiled:
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O! but blessed be God, I have to deal with God through Jesus Christ, who hath offered up himself to the Father without any spot;
OH! but blessed be God, I have to deal with God through jesus christ, who hath offered up himself to the Father without any spot;
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I have to deal with God through the Lamb that was sacrificed, that had no spot;
I have to deal with God through the Lamb that was sacrificed, that had no spot;
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and it was for me that he was slain, and God looks upon me through him,
and it was for me that he was slave, and God looks upon me through him,
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and he is made of God sanctification — I am indeed imperfect, and have many spots;
and he is made of God sanctification — I am indeed imperfect, and have many spots;
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yet, blessed be God he hath reveal'd, that justification is perfect in this life: That the Lord through the righteousness of his Son, looks upon me as without spot;
yet, blessed be God he hath revealed, that justification is perfect in this life: That the Lord through the righteousness of his Son, looks upon me as without spot;
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that is, will not lay any of these spots to my charge — Yea, and further, This is the comfort of my soul, that though I have many spots now,
that is, will not lay any of these spots to my charge — Yea, and further, This is the Comfort of my soul, that though I have many spots now,
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yet there is a way reveal'd to cleanse my soul from all spots, through the blood of Christ;
yet there is a Way revealed to cleanse my soul from all spots, through the blood of christ;
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and through the word of God, to cleanse and wash me:
and through the word of God, to cleanse and wash me:
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Yea, I find in the word, that Jesus Christ had such a desire to cleanse my soul from spots,
Yea, I find in the word, that jesus christ had such a desire to cleanse my soul from spots,
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as he gave himself to that very end:
as he gave himself to that very end:
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And there is a time when all these spots must be washed away, and when this defiled, polluted soul of mine shall be before the Lord and his Christ,
And there is a time when all these spots must be washed away, and when this defiled, polluted soul of mine shall be before the Lord and his christ,
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and live for ever with them, without any spot o• wrinckle, or any defilement whatsoever;
and live for ever with them, without any spot o• wrinkle, or any defilement whatsoever;
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but shall be made fully perfect in my sanctification, as now I am in my justification:
but shall be made Fully perfect in my sanctification, as now I am in my justification:
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And it's this that upholds my soul — That's somewhat indeed;
And it's this that upholds my soul — That's somewhat indeed;
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that in this life of thine, wherein there is so much corruption, if thy soul be upheld from sinking with such considerations as these are,
that in this life of thine, wherein there is so much corruption, if thy soul be upheld from sinking with such considerations as these Are,
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surely thou art gone beyond a carnal heart, and I may even fay, That thy spot is the spot of Gods Children, from this,
surely thou art gone beyond a carnal heart, and I may even faith, That thy spot is the spot of God's Children, from this,
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and not the spot of the wicked and ungodly: Remember that one expression in Ephes. 5. which is very remarkable, and of great use;
and not the spot of the wicked and ungodly: remember that one expression in Ephesians 5. which is very remarkable, and of great use;
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Christ •ved us, and gave himself, that he might sanctifie and wash us, and the like: christ •ved us, and gave himself, that he might sanctify and wash us, and the like:
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Mark, it is made the great fruit of the love of Jesus Christ, to sanctifie a soul,
Mark, it is made the great fruit of the love of jesus christ, to sanctify a soul,
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therefore it's matter of great consequence;
Therefore it's matter of great consequence;
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for Christ shews his love in a special manner in sanctifying and cleansing the soul — This is from the peculiar and electing love of God — And it shews,
for christ shows his love in a special manner in sanctifying and cleansing the soul — This is from the peculiar and electing love of God — And it shows,
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when Christ comes to cleanse the soul from spots and defilements, that he had loved from all eternity, that foul.
when christ comes to cleanse the soul from spots and defilements, that he had loved from all eternity, that foul.
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But on the contrary, if the Lord do let thee lye in the filth of thy sin, it is an Argument that he never set his heart upon thee.
But on the contrary, if the Lord do let thee lie in the filth of thy since, it is an Argument that he never Set his heart upon thee.
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As for instance, suppose a man were riding on the high way, and sees a Child there lie all in the filth, ready to be choak't with the dirt and mire, and to perish there;
As for instance, suppose a man were riding on the high Way, and sees a Child there lie all in the filth, ready to be choked with the dirt and mire, and to perish there;
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well, as he is riding by, he looks upon the Child, and sees it ready to perish;
well, as he is riding by, he looks upon the Child, and sees it ready to perish;
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and when he hath look't upon it, away he goes and leaves it there;
and when he hath looked upon it, away he Goes and leaves it there;
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would not every one say, Certainly this is not the Father of the Child that rides so away.
would not every one say, Certainly this is not the Father of the Child that rides so away.
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But now if the Father or Mother should come by, and see the Child, the Mother would screek out, O my Child!
But now if the Father or Mother should come by, and see the Child, the Mother would screek out, Oh my Child!
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and snatches it up, and carries it away, and gets water and washes it, and so cleanses the Child.
and snatches it up, and carries it away, and gets water and washes it, and so cleanses the Child.
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And herein doth the Mother or Father shew their love they have to the Child. Thus it is (for all the World) in the love of Christ;
And herein does the Mother or Father show their love they have to the Child. Thus it is (for all the World) in the love of christ;
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Christ, he sees all your filthiness and pollution; he sees Men and Women wallowing up and down in the dirt;
christ, he sees all your filthiness and pollution; he sees Men and Women wallowing up and down in the dirt;
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Christ looks upon them, and goes by, leaves them still, and lets them wallow in their corruptions more and more, and passes by;
christ looks upon them, and Goes by, leaves them still, and lets them wallow in their corruptions more and more, and passes by;
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surely the heart of Christ is not much towards them, there's little relation that Christ or God hath to such as these are:
surely the heart of christ is not much towards them, there's little Relation that christ or God hath to such as these Are:
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But now, when as there is one that belongs to Jesus Christ, and that Christ hath set his love upon from eternity, Christ sees such a one wallowing in the filth of sin;
But now, when as there is one that belongs to jesus christ, and that christ hath Set his love upon from eternity, christ sees such a one wallowing in the filth of since;
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O! the very bowels of Christ do earn, O! Christ takes them, and with his own blood cleanseth them:
OH! the very bowels of christ do earn, OH! christ Takes them, and with his own blood Cleanseth them:
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and will never leave washing and cleansing of the soul, till he hath cleansed it from all its spots,
and will never leave washing and cleansing of the soul, till he hath cleansed it from all its spots,
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and presented it before the Father. And mark, in the second place; Christ loved us;
and presented it before the Father. And mark, in the second place; christ loved us;
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and this is a fruit of Christs love, to cleanse us from our spots — And then he gave himself, that he might cleanse us, perhaps you think it's of little moment to be cleansed from the filth of your sin;
and this is a fruit of Christ love, to cleanse us from our spots — And then he gave himself, that he might cleanse us, perhaps you think it's of little moment to be cleansed from the filth of your since;
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but Christ accounted it such a matter, that he would give his life for it:
but christ accounted it such a matter, that he would give his life for it:
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I account the cleansing of these souls from the filth of their sins, worth my life;
I account the cleansing of these Souls from the filth of their Sins, worth my life;
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I will give my life for it;
I will give my life for it;
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so that it cost more then Ten Thousand Worlds to cleanse a soul from the filth of its sin,
so that it cost more then Ten Thousand World's to cleanse a soul from the filth of its since,
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as well as from the guilt:
as well as from the guilt:
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I beseech you consider of this, that the cleansing of a soul from the silth of sin, did cost Christ that which was more worth than Ten thousand World;
I beseech you Consider of this, that the cleansing of a soul from the silth of since, did cost christ that which was more worth than Ten thousand World;
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but, O! how many is there that can wallow in sin, and take delight in it? But I say, it is of so great consequence to be cleansed from sin,
but, OH! how many is there that can wallow in since, and take delight in it? But I say, it is of so great consequence to be cleansed from since,
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as Christ is content to give his very life to cleanse his Church from sin — Now if thy heart be thus, that thou account the love of Christ to consist in this,
as christ is content to give his very life to cleanse his Church from since — Now if thy heart be thus, that thou account the love of christ to consist in this,
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and that thou canst prise Christ upon This, That he gave himself, to the end that he might cleanse thy soul from the sin;
and that thou Canst prize christ upon This, That he gave himself, to the end that he might cleanse thy soul from the since;
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surely thou dost prise cleansing from sin indeed;
surely thou dost prize cleansing from since indeed;
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and if thou dost prise it at so high a rate, this is a good Argument that thou art one of Gods Children:
and if thou dost prize it At so high a rate, this is a good Argument that thou art one of God's Children:
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Therefore daily exercise thy Faith upon this Christ, by the applying of the blood of Jesus Christ to thy soul,
Therefore daily exercise thy Faith upon this christ, by the applying of the blood of jesus christ to thy soul,
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and the renewing of the work of thy repentance, seeing, as long as thou livest, their will be spots.
and the renewing of the work of thy Repentance, seeing, as long as thou Livest, their will be spots.
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The Second SERMON. July the 20th, 1645. 3. Doct. BUt now comes in the Third Point:
The Second SERMON. July the 20th, 1645. 3. Doct. BUt now comes in the Third Point:
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It's true, the people of God have all their spots; I, but know, There's a great deal of difference between the spots of the godly,
It's true, the people of God have all their spots; I, but know, There's a great deal of difference between the spots of the godly,
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and the spots of the wicked.
and the spots of the wicked.
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And this Scripture I chose for the handlling of this point, to take away that vain plea that hardens the hearts of most men in their sin;
And this Scripture I chosen for the handlling of this point, to take away that vain plea that hardens the hearts of most men in their since;
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Why it's true, we have sin, and who hath not? the best of all have their sins.
Why it's true, we have since, and who hath not? the best of all have their Sins.
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I appeal to you, whether you do not know that this is the great hardning conceit of most people in the World? Thou hast thy sins,
I appeal to you, whither you do not know that this is the great hardening conceit of most people in the World? Thou hast thy Sins,
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and the best have their sins;
and the best have their Sins;
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but there's a great deal of difference between the sins of the one, and the sins of the other;
but there's a great deal of difference between the Sins of the one, and the Sins of the other;
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you will see a great deal of difference, however, whatever thou sayest; Psal. 22. 18. sa••ih David, I have not wickedly departed from my God:
you will see a great deal of difference, however, whatever thou Sayest; Psalm 22. 18. sa••ih David, I have not wickedly departed from my God:
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David would not say but that he had sometimes departed from God;David would not say but that he had sometime departed from God;
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I, but I have not wickedly departed from him, saith David, I can appeal to God in that:
I, but I have not wickedly departed from him, Says David, I can appeal to God in that:
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There is still remaining in the Saints, corruptions; in their understandings there is some dimness, though there be light;
There is still remaining in the Saints, corruptions; in their understandings there is Some dimness, though there be Light;
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But I may say of that, as in Isa. 11. The dimness shall not be such as was in her vexation;
But I may say of that, as in Isaiah 11. The dimness shall not be such as was in her vexation;
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It shall not be such dimness; It's spoken there in case of affliction and misery: We may apply it thus, by way of allution, in case of the remaining corruptions:
It shall not be such dimness; It's spoken there in case of affliction and misery: We may apply it thus, by Way of allution, in case of the remaining corruptions:
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There is in the understanding a dimness, but not like that that was before, and is in natural men:
There is in the understanding a dimness, but not like that that was before, and is in natural men:
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There is not that dimness of darkness in the weakest Man or Woman in the World that is converted, that hath the least natural parts as in the greatest learned Man or Woman in the World that is unconverted:
There is not that dimness of darkness in the Weakest Man or Woman in the World that is converted, that hath the least natural parts as in the greatest learned Man or Woman in the World that is unconverted:
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And though, perhaps, a Child of God may have some security in his heart for a while, yet in 1 Thes. 5. 6. Let us not sleep as do others, lest perhaps we should sleep and he overtaken:
And though, perhaps, a Child of God may have Some security in his heart for a while, yet in 1 Thebes 5. 6. Let us not sleep as do Others, lest perhaps we should sleep and he overtaken:
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yet saith the Apostle, God forbid we should sleep as do others:
yet Says the Apostle, God forbid we should sleep as do Others:
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There's a great deal of difference between the sleep of Gods people, and the sléeep of others;
There's a great deal of difference between the sleep of God's people, and the sléeep of Others;
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that is, between the security of their hearts, and the security of other mens hearts:
that is, between the security of their hearts, and the security of other men's hearts:
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It was the special work of the Priest in the time of the Law, to discern between spot and spot;
It was the special work of the Priest in the time of the Law, to discern between spot and spot;
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to shew which was the spot of Leprosie, and wich was not.
to show which was the spot of Leprosy, and which was not.
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When there was a spot in the bodies of men, they were to come to the Priest to discern whether their spot were the spot of Leprosie, or no.
When there was a spot in the bodies of men, they were to come to the Priest to discern whither their spot were the spot of Leprosy, or no.
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And 'tis a special work of the Ministers of the Gospel, to shew the difference of spots, between the spots of the wicked,
And it's a special work of the Ministers of the Gospel, to show the difference of spots, between the spots of the wicked,
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and the spots of the Children of God.
and the spots of the Children of God.
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And here indeed doth consist the spiritualness of their Ministry, and a great deal of efficacy of it is in this thing;
And Here indeed does consist the spiritualness of their Ministry, and a great deal of efficacy of it is in this thing;
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and without this, our Ministry is like to do little good;
and without this, our Ministry is like to do little good;
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and therefore, though I had thoughts of some other things, yet I thought alwaies, except there were somthing laid down about this, I might preach many Arguments, open many points of Religion to you,
and Therefore, though I had thoughts of Some other things, yet I Thought always, except there were something laid down about this, I might preach many Arguments, open many points of Religion to you,
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and the want of the knowledg of this, might hinder the efficacy of all.
and the want of the knowledge of this, might hinder the efficacy of all.
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Jer. 15. 18. If thou shalt separate between the precious and the vile (saith he to Jeremiah) then shalt thou be as my mouth: Jer. 15. 18. If thou shalt separate between the precious and the vile (Says he to Jeremiah) then shalt thou be as my Mouth:
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So that, that's the work that God looks for from his Ministers;
So that, that's the work that God looks for from his Ministers;
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and indeed it's the work of a soul saving Ministry, to separate between the precious and the vile;
and indeed it's the work of a soul Saving Ministry, to separate between the precious and the vile;
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and then indeed when they speak, they are as the mouth of God to a people:
and then indeed when they speak, they Are as the Mouth of God to a people:
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God makes men in this point, to be as his mouth, for it is a point that doth separate between the precious and the vile:
God makes men in this point, to be as his Mouth, for it is a point that does separate between the precious and the vile:
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Therefore, as Moses said of the whole So•g in the 46 v. of this Chap. Set your hearts unto all the words which I testifie among you, &c. For it is not a vain thing for you, because it is your life:
Therefore, as Moses said of the Whole So•g in the 46 v. of this Chap. Set your hearts unto all the words which I testify among you, etc. For it is not a vain thing for you, Because it is your life:
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〈 ◊ 〉 I may say of this part of the Song, I beseech you brethren, set your hearts to it,
〈 ◊ 〉 I may say of this part of the Song, I beseech you brothers, Set your hearts to it,
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and mind it, for certanly it is not a vain thing, it is your life; It's as much as your souls are worth, the understanding of this point rightly;
and mind it, for Certainly it is not a vain thing, it is your life; It's as much as your Souls Are worth, the understanding of this point rightly;
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and thousands of souls do perish eternally for want of the understanding this point rightly — Then let's fall upon it.
and thousands of Souls do perish eternally for want of the understanding this point rightly — Then let's fallen upon it.
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There's much difference between the sins that are in wicked men, and the sins that are in the Saints. It must be granted,
There's much difference between the Sins that Are in wicked men, and the Sins that Are in the Saints. It must be granted,
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First, that in some particular acts, a wicked man may do something better then the godly;
First, that in Some particular acts, a wicked man may do something better then the godly;
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and not sin so much in some acts; as we have famous examples of this.
and not sin so much in Some acts; as we have famous Examples of this.
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As in the example of Abimelech; compare him with David: Abimilech in respect of Abraham 's wife,
As in the Exampl of Abimelech; compare him with David: Abimelech in respect of Abraham is wife,
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and David in respect of Ʋriab's; Abimilech did carry himself like a Saint, and David rather like a wicked man, in comparison.
and David in respect of Ʋriab's; Abimelech did carry himself like a Saint, and David rather like a wicked man, in comparison.
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And, Secondly, If we compare Rehoboam and Amaziah, with Asa; Rehoboam and Amaziah were both wicked men,
And, Secondly, If we compare Rehoboam and Amaziah, with Asa; Rehoboam and Amaziah were both wicked men,
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but yet they, in some acts, did better then Asa that was a godly man; it is very remarkable, the comparing the stories of them:
but yet they, in Some acts, did better then Asa that was a godly man; it is very remarkable, the comparing the stories of them:
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For, Rehoboam he was a wicked man, and yet in 1 Kings 12. 24. when ten tribes of his Kingdom did rebel against him,
For, Rehoboam he was a wicked man, and yet in 1 Kings 12. 24. when ten tribes of his Kingdom did rebel against him,
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and he got an Army to reduce them again to their obedience, there comes but a poor Prophet of God to him,
and he god an Army to reduce them again to their Obedience, there comes but a poor Prophet of God to him,
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and saith, Thus saith the Lord, ye shall not go up nor fight against your Brethren the Children of Israel:
and Says, Thus Says the Lord, you shall not go up nor fight against your Brothers the Children of Israel:
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Return every man to his house, for this thing is from me: Return every man to his house, for this thing is from me:
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The Text saith, they hearkned to the word of the Lord, and returne to depart according to the word of the Lord:
The Text Says, they hearkened to the word of the Lord, and return to depart according to the word of the Lord:
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A very strange thing, that a King, a wicked man, exasperated to the uttermo••, that had an Army ready, whose cause could not but be justified before all the World;
A very strange thing, that a King, a wicked man, exasperated to the uttermo••, that had an Army ready, whose cause could not but be justified before all the World;
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for who would have said what the Prophet did, That this was from the Lord:
for who would have said what the Prophet did, That this was from the Lord:
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Yet that one poor man coming to him, and telling of him that it was from the Lord,
Yet that one poor man coming to him, and telling of him that it was from the Lord,
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though he must lose ten parts of his Kingdom, ten of twelve, yet Rehoboam hearkens to God, lets go his Army, lets go the ten parts of his Kingdom, hearing but a Prophet say. It was from the Lord!
though he must loose ten parts of his Kingdom, ten of twelve, yet Rehoboam hearkens to God, lets go his Army, lets go the ten parts of his Kingdom, hearing but a Prophet say. It was from the Lord!
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one would think that this were a Saint!
one would think that this were a Saint!
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what an obedient man was this to the word of God? and yet this was a wicked man, an unregenerate man.
what an obedient man was this to the word of God? and yet this was a wicked man, an unregenerate man.
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Again, Amaziah, that was a man whose heart was not upright with God, 2 Chron. 25. he had likewise hired an Army,
Again, Amaziah, that was a man whose heart was not upright with God, 2 Chronicles 25. he had likewise hired an Army,
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and there comes a man of God to him, in v. 7. saying, O King, let not the Army of Israel go with thee,
and there comes a man of God to him, in v. 7. saying, Oh King, let not the Army of Israel go with thee,
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for the Lord is not with Israel, to wit, with all the Children of Ephralm — But saith Amaziah, what shall we do for the hundred talents, which I have given to the Army of Israel? They had their pay afore-hand,for the Lord is not with Israel, to wit, with all the Children of Ephraim — But Says Amaziah, what shall we do for the hundred Talents, which I have given to the Army of Israel? They had their pay aforehand,
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why, saith the Prophet, the Lord is able to give thee much more then this:
why, Says the Prophet, the Lord is able to give thee much more then this:
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and Amaziah was content not only to part with his Army, but to lose the pay that he had given them beforehand, meerly at the word of God, by one poor Prophet of his:
and Amaziah was content not only to part with his Army, but to loose the pay that he had given them beforehand, merely At the word of God, by one poor Prophet of his:
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Now one would think, a wicked man that was a Soldier, should have contemned such a message from a poor weak man,
Now one would think, a wicked man that was a Soldier, should have contemned such a message from a poor weak man,
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and bad him go and meddle with what he had to do with; yet these two men did not:
and bade him go and meddle with what he had to do with; yet these two men did not:
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But now, you shall find Asa that was a godly, man he did not do so well:
But now, you shall find Asa that was a godly, man he did not do so well:
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These two the Scripture brands for wicked men at this time when they did so, and so for ought appears, continued and perished in their wickedness:
These two the Scripture brands for wicked men At this time when they did so, and so for ought appears, continued and perished in their wickedness:
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But now, I say, Asa, that the Scripture notes for a godly man, you find him quite owise, 2 Chron. 16. there a Prophet did but come to Asa, and rebuke him for relying upon wicked men,
But now, I say, Asa, that the Scripture notes for a godly man, you find him quite owise, 2 Chronicles 16. there a Prophet did but come to Asa, and rebuke him for relying upon wicked men,
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for so much correspondency with those who were ungodly, the Text notes in the 10. v. Then Asa was wroth with the Seer,
for so much correspondency with those who were ungodly, the Text notes in the 10. v. Then Asa was wroth with the Seer,
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and put him in a Prison-House, for he was in a rage with him, because of this thing;
and put him in a Prison-House, for he was in a rage with him, Because of this thing;
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and Asa oppressed some of the people the same time: and Asa oppressed Some of the people the same time:
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This was a godly man, and the other wicked — You will say, here now the spot of Asa was worse than the spot of Rehoboam, or Amaziah, that were wicked men;
This was a godly man, and the other wicked — You will say, Here now the spot of Asa was Worse than the spot of Rehoboam, or Amaziah, that were wicked men;
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sometimes, therefore, for some acts of sin, wicked men may do better than the Saints — And therefore, by the way, you should learn not to bless your selves in this, that you in some particular acts do good things;
sometime, Therefore, for Some acts of since, wicked men may do better than the Saints — And Therefore, by the Way, you should Learn not to bless your selves in this, that you in Some particular acts do good things;
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you may do good things, in particular acts, better than others that are godly, and yet you may perish eternally,
you may do good things, in particular acts, better than Others that Are godly, and yet you may perish eternally,
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and they may be saved in the day of Jesus Christ.
and they may be saved in the day of jesus christ.
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And it must be acknowledged likewise, that in regard of the excellency of the souls of ••e Saints, any spot in them, is worse than •he spots of wicked men:
And it must be acknowledged likewise, that in regard of the excellency of the Souls of ••e Saints, any spot in them, is Worse than •he spots of wicked men:
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As a Fly in a box •f Ointment, is worse than a thousand in a •arrel of Beer;
As a Fly in a box •f Ointment, is Worse than a thousand in a •arrel of Beer;
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why, because the Ointment 〈 ◊ 〉 more precious than that &, in divers circum••ances likewise, the spots of the Saints may be •orse than the spots of wicked men:
why, Because the Ointment 〈 ◊ 〉 more precious than that &, in diverse circum••ances likewise, the spots of the Saints may be •orse than the spots of wicked men:
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Which I have had some occasion to speak to, out of another Scripture:
Which I have had Some occasion to speak to, out of Another Scripture:
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But, for all this, in respect of some particular acts, and in respect of the excellency of their souls above others,
But, for all this, in respect of Some particular acts, and in respect of the excellency of their Souls above Others,
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and in respect of some circumstances, one may be worse than another:
and in respect of Some Circumstances, one may be Worse than Another:
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But take all together, and the spots or sins of wicked men, are farr worse than the sins of the godly;
But take all together, and the spots or Sins of wicked men, Are Far Worse than the Sins of the godly;
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and that I shall shew in these Three regards, the difference between the sins of wicked men, and the godly;
and that I shall show in these Three regards, the difference between the Sins of wicked men, and the godly;
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and shew, that one is far worse than the other. First, In respect of the nature of their sin.
and show, that one is Far Worse than the other. First, In respect of the nature of their since.
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Secondly, In respect of the behavours of their hearts about them.
Secondly, In respect of the behavours of their hearts about them.
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And, Thirdly, In respect of the present dealings of God with them for their sin — Their spots are different in these three regards.
And, Thirdly, In respect of the present dealings of God with them for their since — Their spots Are different in these three regards.
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For the First, In regard of the nature of their spots, and that in divers regards, (except indeed in some extraordinary cases, one of which we spoke of before in those example• I say) the spots of the wicked are far worse than the spots of the godly;
For the First, In regard of the nature of their spots, and that in diverse regards, (except indeed in Some extraordinary cases, one of which we spoke of before in those example• I say) the spots of the wicked Are Far Worse than the spots of the godly;
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yea, the truth is take them at any time, if you consider all things together, they are worse.
yea, the truth is take them At any time, if you Consider all things together, they Are Worse.
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First, The sin of a godly man is rather 〈 ◊ 〉 Scar, then a Wound that is healed, or almost healed:
First, The since of a godly man is rather 〈 ◊ 〉 Scar, then a Wound that is healed, or almost healed:
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And the sin of the ungodly is a rotten putrifying sore in the flesh. Look what the difference is between the Scar of a wound that is almost healed,
And the since of the ungodly is a rotten Putrifying soar in the Flesh. Look what the difference is between the Scar of a wound that is almost healed,
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and a filthy putrified sore in the flesh;
and a filthy Putrified soar in the Flesh;
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that difference there is between the sin of the Saints, and the sins of other men.
that difference there is between the since of the Saints, and the Sins of other men.
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You will say, that, that's but a similitude; what do you mean by that of the scar, and a rotten sore? —
You will say, that, that's but a similitude; what do you mean by that of the scar, and a rotten soar? —
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Why, the plain meaning of it is this, That the sin of a godly man, it is but the hinderance of his soul in the making of God to be his last End;
Why, the plain meaning of it is this, That the since of a godly man, it is but the hindrance of his soul in the making of God to be his last End;
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the frame of a godly man's soul is alwayes for God as his last End;
the frame of a godly Man's soul is always for God as his last End;
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and his sin comes in but as an impediment and hinderence unto him in this work of his, in making God to be his last End — But now the •in of a wicked man, it is the departing from God,
and his since comes in but as an impediment and hinderence unto him in this work of his, in making God to be his last End — But now the •in of a wicked man, it is the departing from God,
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and closing with some other thing as his •ast End; and chief good. Now here lies a •road difference:
and closing with Some other thing as his •ast End; and chief good. Now Here lies a •road difference:
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When the heart of a man •hat is godly, makes God to be his End, and ••e scope and aim of it, is at God;
When the heart of a man •hat is godly, makes God to be his End, and ••e scope and aim of it, is At God;
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now in ••me particular acts it is put off and hindered 〈 ◊ 〉 this work of his.
now in ••me particular acts it is put off and hindered 〈 ◊ 〉 this work of his.
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But now a man that is ••cked, doth decline from God, and depart ••m him, to some other good,
But now a man that is ••cked, does decline from God, and depart ••m him, to Some other good,
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for his End, ••d closes with it as his chief good:
for his End, ••d closes with it as his chief good:
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Now this exceedidg vile and abominable — So that the sin of a godly man is the hinderance of thy soul that's making after God as thy last End:
Now this exceedidg vile and abominable — So that the since of a godly man is the hindrance of thy soul that's making After God as thy last End:
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But on, the other side, it is the declining of thy soul to some base contentment,
But on, the other side, it is the declining of thy soul to Some base contentment,
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as thy cheif good, that thou makest to be as thy God.
as thy chief good, that thou Makest to be as thy God.
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Secondly, The spot of the Children of God, it is not such a contagious, such an infectious spot as the spot of the wicked is.
Secondly, The spot of the Children of God, it is not such a contagious, such an infectious spot as the spot of the wicked is.
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It is true, there is an infection in all sin, some contagion;
It is true, there is an infection in all since, Some contagion;
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but there's a great deal of difference between the contagion and infection of the remainer of sin that is in the Saints,
but there's a great deal of difference between the contagion and infection of the remainer of since that is in the Saints,
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and that that is in the hearts of unregenerate men. You will say, What difference? Difference? First, In this:
and that that is in the hearts of unregenerate men. You will say, What difference? Difference? First, In this:
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The contagion and infection of sin in a wicked man, makes his very person to be abominable,
The contagion and infection of since in a wicked man, makes his very person to be abominable,
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and is loathsome, through his sin: The sins of the Saints, have no such infection in them;
and is loathsome, through his since: The Sins of the Saints, have no such infection in them;
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they have not such a contagion in them, as to make their persons to be abominable and hateful before God:
they have not such a contagion in them, as to make their Persons to be abominable and hateful before God:
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God hates the workers of iniquity; but he hates not the Saints, that have iniquity in them;
God hates the workers of iniquity; but he hates not the Saints, that have iniquity in them;
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and this is a wide difference, in their contagion and infection.
and this is a wide difference, in their contagion and infection.
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Yea, Secondly, That sin that is in a wicked man, it doth defile all his actions,
Yea, Secondly, That since that is in a wicked man, it does defile all his actions,
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so as i• makes his very actions, the best of his actions, to be turned into sin:
so as i• makes his very actions, the best of his actions, to be turned into since:
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While thou art an unregenerate man, thy sin is of such a contagious nature, that it makes all thy actions sin, thy best actions it turns them even unto sin:
While thou art an unregenerate man, thy since is of such a contagious nature, that it makes all thy actions since, thy best actions it turns them even unto since:
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In Psal. 109. 7. Let his prayer become sin:
In Psalm 109. 7. Let his prayer become since:
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All thine actions before God are sinful, thy best actions, while thou art an unregenerate man:
All thine actions before God Are sinful, thy best actions, while thou art an unregenerate man:
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There is not onely sin in them, but that sin hath so defil'd them, as they are even turned into sin to thee:
There is not only sin in them, but that since hath so defiled them, as they Are even turned into since to thee:
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Out of an unclean thing there cannot proceed that which is clean; out of a corrupt Tree there cannot be good fruit.
Out of an unclean thing there cannot proceed that which is clean; out of a corrupt Tree there cannot be good fruit.
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Now, there is nothing but the fruits of sin, that comes from an unregenerate heart — But now, the Saints,
Now, there is nothing but the fruits of since, that comes from an unregenerate heart — But now, the Saints,
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though they have sin in them, yea, they have some sin cleaving to every one of their actions;
though they have since in them, yea, they have Some since cleaving to every one of their actions;
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there is no action that a Child of God doth, but hath some sin cleaves to it:
there is no actium that a Child of God does, but hath Some since cleaves to it:
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But yet there is not that infection in it, as to turn his actions into sin;
But yet there is not that infection in it, as to turn his actions into since;
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no, God looks upon his action as a holy action for all that:
no, God looks upon his actium as a holy actium for all that:
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The work that he doth, is look't upon as the work of the spirit of God in him,
The work that he does, is looked upon as the work of the Spirit of God in him,
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though there be evil cleaves to it, as it comes through him: And therefore there is not such an infection in their sin, as in thine.
though there be evil cleaves to it, as it comes through him: And Therefore there is not such an infection in their since, as in thine.
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And then, Secondly, The infection and contagion of the sin of wicked men is such,
And then, Secondly, The infection and contagion of the since of wicked men is such,
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as it defiles all they meddle with, and makes every thing that they meddle with, to be unclean to them:
as it defiles all they meddle with, and makes every thing that they meddle with, to be unclean to them:
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You know what the Scripture saith in 1 Tit. 1. 5. Ʋnto the pure all things are pure;
You know what the Scripture Says in 1 Tit. 1. 5. Ʋnto the pure all things Are pure;
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but to the unbelieving and undefiled, is nothing pure, but even their mind and conscience is defiled: but to the unbelieving and undefiled, is nothing pure, but even their mind and conscience is defiled:
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The•e is that uncleanness and filthiness in thee, while thou art unregenerate, as every thing is made unclean:
The•e is that uncleanness and filthiness in thee, while thou art unregenerate, as every thing is made unclean:
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All the Mercies of God are unclean to thee, thou hast no sanctified use of them;
All the mercies of God Are unclean to thee, thou hast no sanctified use of them;
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all the Ordinances, the use of them to thee are polluted and unclean:
all the Ordinances, the use of them to thee Are polluted and unclean:
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As in the Law, the uncleanness of the Leprosie was such, as whatever the Leprosie did touch, it was unclean;
As in the Law, the uncleanness of the Leprosy was such, as whatever the Leprosy did touch, it was unclean;
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so it is with thee, whatever thou medlest with, thy meat, thy drink, thy clothes, thy estate,
so it is with thee, whatever thou medlest with, thy meat, thy drink, thy clothes, thy estate,
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and every thing is made to be unclean to thee.
and every thing is made to be unclean to thee.
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We account the disease of the Plague a very grievous disease, because they who have it, can meddle with nothing,
We account the disease of the Plague a very grievous disease, Because they who have it, can meddle with nothing,
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but it is in danger to be infected;
but it is in danger to be infected;
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any clothes that they put on, and the meat and drink that they take into them:
any clothes that they put on, and the meat and drink that they take into them:
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So it is in the sins of unregenerate men, all things that they meddle with, are spiritually infected to them,
So it is in the Sins of unregenerate men, all things that they meddle with, Are spiritually infected to them,
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and they have no sanctified use of any thing. But it is not so with the Saints:
and they have no sanctified use of any thing. But it is not so with the Saints:
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They have sin in them, but you never read that their sin makes every thing unclean:
They have since in them, but you never read that their since makes every thing unclean:
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No, to the pure all things are pure;
No, to the pure all things Are pure;
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God looks upon them as pure, and they have a holy use of Estate, they do enjoy Gods Ordinances, Gods Works, Gods Mercy:
God looks upon them as pure, and they have a holy use of Estate, they do enjoy God's Ordinances, God's Works, God's Mercy:
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The wicked therefore, are not onely spotted, but you find in Scripture, they are called spots, in the abstract;
The wicked Therefore, Are not only spotted, but you find in Scripture, they Are called spots, in the abstract;
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because of the impression of their sin: 2 Pet. 2. 13. and in Jude 12. They are spots in your Feasts:
Because of the impression of their since: 2 Pet. 2. 13. and in U^de 12. They Are spots in your Feasts:
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Not spotted, but spots; as if they were all turned into pollution Thirdly, The spots of the Saints are not like the spots of wicked men;
Not spotted, but spots; as if they were all turned into pollution Thirdly, The spots of the Saints Are not like the spots of wicked men;
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nor their sin, the spots of the Saints in this, they are not such deadly spots;
nor their since, the spots of the Saints in this, they Are not such deadly spots;
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the spots of wicked men, they are deadly spots:
the spots of wicked men, they Are deadly spots:
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Wicked men, therefore, being defil'd with their sin, they lie in their sin as a Carrion lies in a Common-shore;
Wicked men, Therefore, being defiled with their since, they lie in their since as a Carrion lies in a Common shore;
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That's the similitude that the Holy Ghost uses to express the wickedness, & wicked men & women in the World by;
That's the similitude that the Holy Ghost uses to express the wickedness, & wicked men & women in the World by;
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1 John 5. 19, The whole World lies in wickedness; the meaning of that Text cannot be exprest better than thus;
1 John 5. 19, The Whole World lies in wickedness; the meaning of that Text cannot be expressed better than thus;
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Look, as you see a filthy Carrion, lying dead and rotten in the Common-shore, so doth the World lie in wickedness:
Look, as you see a filthy Carrion, lying dead and rotten in the Common shore, so does the World lie in wickedness:
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Surely their wickedness is another manner of wickedness, than the wickedness of the Saints:
Surely their wickedness is Another manner of wickedness, than the wickedness of the Saints:
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There's a great deal of difference between a sickly countenance of a weak man, and the gastly countenance of a dead carkase:
There's a great deal of difference between a sickly countenance of a weak man, and the ghastly countenance of a dead carcase:
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a great deal of difference between the stiffness in a mans joynts, or in his flesh, by reason of some cold;
a great deal of difference between the stiffness in a men Joints, or in his Flesh, by reason of Some cold;
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and the stiffness in a body that lies by the walls;
and the stiffness in a body that lies by the walls;
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a great deal of difference between some breakings out of your Children, breakings out of heat, or other humors;
a great deal of difference between Some breakings out of your Children, breakings out of heat, or other humours;
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and the filthy corruption that is in a dead carkase, that breaks out there:
and the filthy corruption that is in a dead carcase, that breaks out there:
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The Saints, though they have sin in them, yet they have a principle of life that works out that sin that is in them:
The Saints, though they have since in them, yet they have a principle of life that works out that since that is in them:
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Now the ungodly, they have sin, but they have no principle of life to work it out:
Now the ungodly, they have since, but they have no principle of life to work it out:
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Hence, in Prov. 25. 26. the Righteous when they fall, they are said to be like a troubled Fountain: Now, you know, a Fountain that's troubled,
Hence, in Curae 25. 26. the Righteous when they fallen, they Are said to be like a troubled Fountain: Now, you know, a Fountain that's troubled,
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or if there be dirt and filth put into a Fountain, it's all in a soil,
or if there be dirt and filth put into a Fountain, it's all in a soil,
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and all looks filthy and dirty as any puddle doth; for the present you can see no difference between that, and any filthy puddle:
and all looks filthy and dirty as any puddle does; for the present you can see no difference between that, and any filthy puddle:
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But do but stay a while, and you will see, that the Fountain having a living spring in it, will work out all that filth.
But do but stay a while, and you will see, that the Fountain having a living spring in it, will work out all that filth.
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But now, if you cast dirt into a plash of water in the high-way, there it lies, and there it putrifies.
But now, if you cast dirt into a plash of water in the highway, there it lies, and there it putrifies.
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Just thus is the difference between the sin of the wicked and ungodly, and the sin of the godly;
Just thus is the difference between the since of the wicked and ungodly, and the since of the godly;
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The sin of the godly is as the troubled Fountain;
The since of the godly is as the troubled Fountain;
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I, but there is a principle of life to work out that sin, and will work it out in time;
I, but there is a principle of life to work out that since, and will work it out in time;
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but the sin of the wicked is like the dirt that is cast into the p•sh in the high-way,
but the since of the wicked is like the dirt that is cast into the p•sh in the highway,
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and there it lies and putrifies, and 〈 ◊ 〉 is filthy: There is no Spring to work out that filth:
and there it lies and putrifies, and 〈 ◊ 〉 is filthy: There is no Spring to work out that filth:
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Hence in 1 Pet. 1. The hopes of the Saints are said to be living hopes, that is, such hopes as is working out that filth that is in their souls:
Hence in 1 Pet. 1. The hope's of the Saints Are said to be living hope's, that is, such hope's as is working out that filth that is in their Souls:
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The wicked, therefore, their spot is a deadly spot; but the Saints, they have a principle of life.
The wicked, Therefore, their spot is a deadly spot; but the Saints, they have a principle of life.
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Take the Saints of God in their worst condition, when they are most overcome by temptation,
Take the Saints of God in their worst condition, when they Are most overcome by temptation,
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and yet there is some symptoms of life; life will appear in them. You will say, What symptoms of life will appear in a godly man or woman,
and yet there is Some symptoms of life; life will appear in them. You will say, What symptoms of life will appear in a godly man or woman,
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when they are overcome with sin and corruption? Yes, you shall find Four, that will act in them when they are most overcom with their corruptions.
when they Are overcome with since and corruption? Yes, you shall find Four, that will act in them when they Are most overcome with their corruptions.
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The First is this, If they sin, if possibly they can, they labour to recall themselves:
The First is this, If they sin, if possibly they can, they labour to Recall themselves:
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You shall find that their judgments are yet for holiness and strictness in the wayes of God:
You shall find that their Judgments Are yet for holiness and strictness in the ways of God:
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perhaps they are overcome by a particular temptation, and they are troubled and afraid that there is no grace,
perhaps they Are overcome by a particular temptation, and they Are troubled and afraid that there is no grace,
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and that there is no difference between them and wicked men:
and that there is no difference between them and wicked men:
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I, but you shall find that even at that time when they are overcome with temptations,
I, but you shall find that even At that time when they Are overcome with temptations,
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yet their judgments remain for God, and for his truth, and for his way, for the strictness of holiness;
yet their Judgments remain for God, and for his truth, and for his Way, for the strictness of holiness;
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and they account the Law of God to be good, and holy, and righteous at that very time.
and they account the Law of God to be good, and holy, and righteous At that very time.
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We read of Saint Paul in Rom. 7. he •ad as great a conflict with his corruptions,
We read of Saint Paul in Rom. 7. he •ad as great a conflict with his corruptions,
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as you shall find almost in any; so that he was even led Captive, and that he was sold under sin:
as you shall find almost in any; so that he was even led Captive, and that he was sold under since:
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But yet mark, in v. 12. though he had such a conflict with his corruptions, yet the Law was holy, and just, and good;
But yet mark, in v. 12. though he had such a conflict with his corruptions, yet the Law was holy, and just, and good;
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I think he gives there some three Epatnites to the Law of God, when his corruptions did most strive against the Law of God;
I think he gives there Some three Epatnites to the Law of God, when his corruptions did most strive against the Law of God;
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wherefore the Law is holy, and the Commandment is holy, and just, and good: So you shall find gracious hearts,
Wherefore the Law is holy, and the Commandment is holy, and just, and good: So you shall find gracious hearts,
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though they be under temptation, and may be overcome with an act of sin, Well,
though they be under temptation, and may be overcome with an act of since, Well,
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though I be base and vile, though I have a filthy, and carnal, and base heart,
though I be base and vile, though I have a filthy, and carnal, and base heart,
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yet Gods wayes are good wayes, and his Commandments are good Commandments, they are holy and blessed Commandments, onely my heart cannot get up to them;
yet God's ways Are good ways, and his commandments Are good commandments, they Are holy and blessed commandments, only my heart cannot get up to them;
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I, but though I cannot, yet I would not have the Commandment come down to me, I would not have i•le〈 … 〉ly and good than it is:
I, but though I cannot, yet I would not have the Commandment come down to me, I would not have i•le〈 … 〉ly and good than it is:
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This symptom of life you shall find:
This Symptom of life you shall find:
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I, but if a man comes to fall into sin, and he begins to think that he was a fool to make so much conscience of sin,
I, but if a man comes to fallen into since, and he begins to think that he was a fool to make so much conscience of since,
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and to live so strictly, and holily, and it was but when he was young, and silly, and foolish ▪ why, the man's judgment is altered:
and to live so strictly, and holily, and it was but when he was young, and silly, and foolish ▪ why, the Man's judgement is altered:
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O! when did you ever know such a man, that having so apostatis'd, ever return'd again,
OH! when did you ever know such a man, that having so Apostatized, ever returned again,
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if once his judgment were gone against the wayes of God;
if once his judgement were gone against the ways of God;
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though he may be overcome in an act, or there may be many distempers of heart,
though he may be overcome in an act, or there may be many distempers of heart,
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and passions, and the like, out if once he be taken in his judgment against the wayes of God, the goodness,
and passion, and the like, out if once he be taken in his judgement against the ways of God, the Goodness,
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and strictness, and the holiness of them, it's to be feared, that this Man is quite gone,
and strictness, and the holiness of them, it's to be feared, that this Man is quite gone,
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and that his spot is not the spot of Gods Children: In Lev. 13. 44. you have a notable Scripture there;
and that his spot is not the spot of God's Children: In Lev. 13. 44. you have a notable Scripture there;
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and the reading of that Scripture, did hint to me this notion about the difference of the sins of the one and the other:
and the reading of that Scripture, did hint to me this notion about the difference of the Sins of the one and the other:
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Now the Leprosie was butas a tipe of the uncleanness of sin:
Now the Leprosy was butas a tipe of the uncleanness of since:
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The whole Chapter, you shall find, is spent in the discerning of Leprosie, what is the spot of Leprosie, and what not:
The Whole Chapter, you shall find, is spent in the discerning of Leprosy, what is the spot of Leprosy, and what not:
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Now mark, all a long you shall find that the Priest looking upon the spot,
Now mark, all a long you shall find that the Priest looking upon the spot,
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and seeing it to be thus and thus, saith the Text, he shall pronounce him unclean;
and seeing it to be thus and thus, Says the Text, he shall pronounce him unclean;
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but now in the 44. v. The Priest shall pronounce him utterly unclean, his Plague is in his head:
but now in the 44. v. The Priest shall pronounce him utterly unclean, his Plague is in his head:
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If a man had it in other parts, then the Priest was onely to pronounce him unclean:
If a man had it in other parts, then the Priest was only to pronounce him unclean:
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But now, when the Priest comes and looks upon a man, and sees the Plague to be in his head, then saith the Text, the Priest shall pronounce him utterly unclean: So here in the Leprosie of sin,
But now, when the Priest comes and looks upon a man, and sees the Plague to be in his head, then Says the Text, the Priest shall pronounce him utterly unclean: So Here in the Leprosy of since,
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if there be Leprosie of sin in a mans affections, it's very ill, he may be unclean by it;
if there be Leprosy of since in a men affections, it's very ill, he may be unclean by it;
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if it be got into his will, or got into his thoughts, there is a great deal of evil,
if it be god into his will, or god into his thoughts, there is a great deal of evil,
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but if it be got into the upper part of all, if it be got in the sences, the body, the actions, it may make him unclean;
but if it be god into the upper part of all, if it be god in the Senses, the body, the actions, it may make him unclean;
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but if it be got into his judgment, if a man hath such a corrupt judgment, that he gives a judgment against Gods wayes, against the goodness and strictness of them, he gives a judgment against the holiness of the word,
but if it be god into his judgement, if a man hath such a corrupt judgement, that he gives a judgement against God's ways, against the Goodness and strictness of them, he gives a judgement against the holiness of the word,
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and saith, What need men be so precise and strict? and, the Law of God is not so strict with men.
and Says, What need men be so precise and strict? and, the Law of God is not so strict with men.
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Now I say, when it comes to the judgments of men and women, such a Man or Woman is to be pronounced not unclean onely, but utterly unclean, for the Plague is got into his head: But there's 〈 ◊ 〉 symptom of life that is in the Saints,
Now I say, when it comes to the Judgments of men and women, such a Man or Woman is to be pronounced not unclean only, but utterly unclean, for the Plague is god into his head: But there's 〈 ◊ 〉 Symptom of life that is in the Saints,
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though they be over taken with corruptions, yet their judgments are for God, and the strictness of the wayes of God, whereas the others are not.
though they be over taken with corruptions, yet their Judgments Are for God, and the strictness of the ways of God, whereas the Others Are not.
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Secondly, They do not yet forsake their lest End;
Secondly, They do not yet forsake their lest End;
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that that is their ultimate scope and end, their heart is not taken off from that, (though as I said in the opening, they are hindered) I shall give you a Scripture for that,
that that is their ultimate scope and end, their heart is not taken off from that, (though as I said in the opening, they Are hindered) I shall give you a Scripture for that,
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as coming in more fully, in Psal. 18. 21. This Scripture was quoted before, to shew that there is a great deal of difference between the sins of wicked men,
as coming in more Fully, in Psalm 18. 21. This Scripture was quoted before, to show that there is a great deal of difference between the Sins of wicked men,
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& the sins of the godly;
& the Sins of the godly;
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in that act of David, saith David there, I have kept the wayes of the Lord;
in that act of David, Says David there, I have kept the ways of the Lord;
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and have not wickedly departed from my God: and have not wickedly departed from my God:
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But now, David, how do you prove that? thou didst sin against thy God very grosly,
But now, David, how do you prove that? thou didst sin against thy God very grossly,
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why then dost thou say thou had'st not wickedly departed from thy God? why, he proves it in the 22 v. For all his judgments were before me,
why then dost thou say thou Hadst not wickedly departed from thy God? why, he Proves it in the 22 v. For all his Judgments were before me,
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and I did not put away his statutes from me: and I did not put away his statutes from me:
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That is, as if he should say, Why Lord, though I was overtaken with this corruption,
That is, as if he should say, Why Lord, though I was overtaken with this corruption,
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yet I made thee to be my end and my scope, my heart was yet towards thee;
yet I made thee to be my end and my scope, my heart was yet towards thee;
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I did not put away thy statutes from me, but I was willing that thy statutes and judgments should stand before me;
I did not put away thy statutes from me, but I was willing that thy statutes and Judgments should stand before me;
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and herein he proves that he had not wickedly departed from God. Can you say so now? you say you have sin as others;
and herein he Proves that he had not wickedly departed from God. Can you say so now? you say you have since as Others;
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but you hope your sin is not like the sin of wicked men;
but you hope your since is not like the since of wicked men;
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but, can you say as in the presence of God, Lord, thou knowest that I have not wickedly departed from thee;
but, can you say as in the presence of God, Lord, thou Knowest that I have not wickedly departed from thee;
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For all thy judgments are before me, and I do not •ut away thy statutes from me; For all thy Judgments Are before me, and I do not •ut away thy statutes from me;
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O Lord, thou •nowest there is none of thy statutes that I would put away from me?
O Lord, thou •nowest there is none of thy statutes that I would put away from me?
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Thirdly, And then a Third symptom of ••fe in the worst condition, is this, That though 〈 ◊ 〉 man be fallen into great sins himself,
Thirdly, And then a Third Symptom of ••fe in the worst condition, is this, That though 〈 ◊ 〉 man be fallen into great Sins himself,
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yet •or all this, he will have his heart prising other godly men that are not fallen into such great sins;
yet •or all this, he will have his heart prising other godly men that Are not fallen into such great Sins;
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when did you ever know any one godly man fall to be such an Apostate,
when did you ever know any one godly man fallen to be such an Apostate,
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as to hate the Saints, and yet to turn again to God? for thereby you may know whether he were godly or no;
as to hate the Saints, and yet to turn again to God? for thereby you may know whither he were godly or no;
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if it were a temptation in one that is godly, though he doth Apostatise very far,
if it were a temptation in one that is godly, though he does Apostatise very Far,
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yet he will return back again:
yet he will return back again:
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But for my part, I never knew it, nor heard of any man, that was a professor of Religion,
But for my part, I never knew it, nor herd of any man, that was a professor of Religion,
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and fell fo far, as to hate the Saints, to hate other godly men, and to persecute them, I never knew any example that came again:
and fell fo Far, as to hate the Saints, to hate other godly men, and to persecute them, I never knew any Exampl that Come again:
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But now you shall have many godly men, that fall foully;
But now you shall have many godly men, that fallen foully;
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I, but yet their hearts are towards the Saints, and they think that they are in a blessed condition;
I, but yet their hearts Are towards the Saints, and they think that they Are in a blessed condition;
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Though I have a wicked and vile heart, and I cannot prevail against such and such corruptions,
Though I have a wicked and vile heart, and I cannot prevail against such and such corruptions,
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yet there are those that are able to prevail against their corruptions, there are those that are godly, O! they are in a happy condition;
yet there Are those that Are able to prevail against their corruptions, there Are those that Are godly, OH! they Are in a happy condition;
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O! happy is such a man, such a woman, they are not overcome with such corruptions as I am overcome with:
OH! happy is such a man, such a woman, they Are not overcome with such corruptions as I am overcome with:
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So that, though they be overcome with sin, yet they will still have their heart towards the Saints,
So that, though they be overcome with since, yet they will still have their heart towards the Saints,
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and prising those that are not overcome with such corruptions as they are. But now it is not so with the wicked.
and prising those that Are not overcome with such corruptions as they Are. But now it is not so with the wicked.
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Fourthly, The last symptom of spiritual life that is in the Saints, is this:
Fourthly, The last Symptom of spiritual life that is in the Saints, is this:
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Though they be overcome with much corruptions, yet you shall find this ever in them, They do not lose the savour and relish of the most spiritual Ministry,
Though they be overcome with much corruptions, yet you shall find this ever in them, They do not loose the savour and relish of the most spiritual Ministry,
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and the Word, as others do:
and the Word, as Others do:
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Wicked men they are so defil'd with their corruptions, that that takes away all their relish and tast of spiritual things:
Wicked men they Are so defiled with their corruptions, that that Takes away all their relish and taste of spiritual things:
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They cannot relish a spiritual Ministry more than a filthy one;
They cannot relish a spiritual Ministry more than a filthy one;
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but, now take one that ever had any true godliness in him, though he be very foully fallen, perhaps into some gross sins,
but, now take one that ever had any true godliness in him, though he be very foully fallen, perhaps into Some gross Sins,
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yet he is able to taste the word in some degree, he can taste a difference between Ministry and Ministry;
yet he is able to taste the word in Some degree, he can taste a difference between Ministry and Ministry;
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yea, between Company and Company, between the spirit of one Man, and the spirit of another;
yea, between Company and Company, between the Spirit of one Man, and the Spirit of Another;
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I say, he doth not wholly lose his savour, but still he hath some kind of savour, to taste a difference between that that is spiritual,
I say, he does not wholly loose his savour, but still he hath Some kind of savour, to taste a difference between that that is spiritual,
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and carnal, and especially in the Ministry of the word; he finds some savour in that;
and carnal, and especially in the Ministry of the word; he finds Some savour in that;
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for if ever he was converted, it was a spiritual work of the word that did convert him,
for if ever he was converted, it was a spiritual work of the word that did convert him,
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and there is some seed of it doth remain in his heart, hence is that of the Holy Ghost by the Apostle Saint Peter, 1 Epist. C 1. ver. last.
and there is Some seed of it does remain in his heart, hence is that of the Holy Ghost by the Apostle Saint Peter, 1 Epistle C 1. ver. last.
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The word of the Lord endureth for ever; and •his is the word which by the Gospel is preached •o you: The word of the Lord Endureth for ever; and •his is the word which by the Gospel is preached •o you:
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Now this word of the Lord, he doth not mean here the very Book and Letter of the word of God;
Now this word of the Lord, he does not mean Here the very Book and letter of the word of God;
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but he means the word of God upon the hearts of the godly;
but he means the word of God upon the hearts of the godly;
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for so you shall find he speaks of it in the 23. v. Being born again, not of corruptible seed,
for so you shall find he speaks of it in the 23. v. Being born again, not of corruptible seed,
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but of incorruptible, by the word of God, which liveth and abideth for ever:
but of incorruptible, by the word of God, which lives and Abideth for ever:
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For all flesh is as Grass, and all the glory, that is, all works of nature and common gifts, they vanish, but the word of God endureth forever: For all Flesh is as Grass, and all the glory, that is, all works of nature and Common Gifts, they vanish, but the word of God Endureth forever:
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that is, the word of God upon the hearts •f the Saints:
that is, the word of God upon the hearts •f the Saints:
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There is a spiritual seed, and efficacy of the word of God that first did beget the soul, that doth abide for ever:
There is a spiritual seed, and efficacy of the word of God that First did beget the soul, that does abide for ever:
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There is none falls off so, but hath some seed of the Spiritualness of Gods Word that doth abide in their hearts, that doth enable them to savour Gods Word — Thus you see their spot is not deadly:
There is none falls off so, but hath Some seed of the Spiritualness of God's Word that does abide in their hearts, that does enable them to savour God's Word — Thus you see their spot is not deadly:
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O! that if any of you that have godliness, and have fallen foully from God, that you would but consider of these things:
OH! that if any of you that have godliness, and have fallen foully from God, that you would but Consider of these things:
uh cst cs d pp-f pn22 cst vhb n1, cc vhb vvn av-j p-acp np1, cst pn22 vmd cc-acp vvi pp-f d n2:
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Are there such seeds of life remaining in you? you are those that do yet belong to him;
are there such seeds of life remaining in you? you Are those that do yet belong to him;
vbr pc-acp d n2 pp-f n1 vvg p-acp pn22? pn22 vbr d cst vdb av vvi p-acp pno31;
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therefore do not you fall off more and more;
Therefore do not you fallen off more and more;
av vdb xx pn22 vvi a-acp av-dc cc av-dc;
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if you be one that do belong to God, you will not abuse this that I am speaking to you,
if you be one that do belong to God, you will not abuse this that I am speaking to you,
cs pn22 vbb pi cst vdb vvi p-acp np1, pn22 vmb xx vvi d cst pns11 vbm vvg p-acp pn22,
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but your souls will prise it, and it will draw your hearts more to God: But now, the sickness of the wicked, that's a death:
but your Souls will prize it, and it will draw your hearts more to God: But now, the sickness of the wicked, that's a death:
cc-acp po22 n2 vmb vvi pn31, cc pn31 vmb vvi po22 n2 av-dc p-acp np1: cc-acp av, dt n1 pp-f dt j, d|vbz dt n1:
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as in John 11. 4. saith Christ concerning Lazarus, This sickness is not unto death: Two men are sick, one man he dies of it, the other is recovered;
as in John 11. 4. Says christ Concerning Lazarus, This sickness is not unto death: Two men Are sick, one man he die of it, the other is recovered;
c-acp p-acp np1 crd crd vvz np1 vvg np1, d n1 vbz xx p-acp n1: crd n2 vbr j, crd n1 pns31 vvz pp-f pn31, dt n-jn vbz vvn;
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so you have your sins, and the godly man hath his sins, and outwardly the godly mans sin appears as much as yours doth;
so you have your Sins, and the godly man hath his Sins, and outwardly the godly men since appears as much as yours does;
av pn22 vhb po22 n2, cc dt j n1 vhz po31 n2, cc av-j dt j ng1 n1 vvz p-acp d p-acp png22 vdz;
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I, but yours may be to death, for all that:
I, but yours may be to death, for all that:
uh, cc-acp png22 vmb vbi p-acp n1, p-acp d cst:
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As now, according to this similitude of a spot, sometimes a man hath some kind of grievous spot upon his slesh caused by some distemper;
As now, according to this similitude of a spot, sometime a man hath Some kind of grievous spot upon his slesh caused by Some distemper;
c-acp av, vvg p-acp d n1 pp-f dt n1, av dt n1 vhz d n1 pp-f j n1 p-acp po31 n1 vvd p-acp d n1;
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well, but yet this is not so now as in the time of the Plague,
well, but yet this is not so now as in the time of the Plague,
av, cc-acp av d vbz xx av av c-acp p-acp dt n1 pp-f dt n1,
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when you see those blew tokens on you, which they call Gods Tokens, though perhaps you have no other spots nor sores.
when you see those blue tokens on you, which they call God's Tokens, though perhaps you have no other spots nor sores.
c-crq pn22 vvb d j-jn n2 p-acp pn22, r-crq pns32 vvb n2 n2, c-acp av pn22 vhb dx j-jn n2 ccx n2.
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So many men and women may seem to live very strictly, and not break out into such scandalous sins as others do,
So many men and women may seem to live very strictly, and not break out into such scandalous Sins as Others do,
av d n2 cc n2 vmb vvi pc-acp vvi av av-j, cc xx vvi av p-acp d j n2 c-acp n2-jn vdb,
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and their spots seem not to be so full of corruption as other mens are;
and their spots seem not to be so full of corruption as other men's Are;
cc po32 n2 vvb xx pc-acp vbi av j pp-f n1 c-acp j-jn ng2 vbr;
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I, but there ••e the blew spots of a Plague upon them ••at be unto death:
I, but there ••e the blue spots of a Plague upon them ••at be unto death:
pns11, cc-acp pc-acp vvi dt j-jn n2 pp-f dt n1 p-acp pno32 j vbi p-acp n1:
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And you know, a Father ••d Mother would rather a great deal, see the •odies of their Children to be all blistered,
And you know, a Father ••d Mother would rather a great deal, see the •odies of their Children to be all blistered,
cc pn22 vvb, dt n1 j n1 vmd av-c dt j n1, vvb dt n2 pp-f po32 n2 pc-acp vbi d vvn,
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and •potted, and run with filth, then to see but one •f those blew spots upon them,
and •potted, and run with filth, then to see but one •f those blue spots upon them,
cc j, cc vvi p-acp n1, cs pc-acp vvi p-acp crd n1 d j-jn n2 p-acp pno32,
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though their •kin should be never so whole.
though their •kin should be never so Whole.
cs po32 n1 vmd vbi av-x av j-jn.
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You will say now, What sign may we give •f the sickness of a soul to be unto death, see•ng that godly men may by their sin be sick as •ell as others? I will give you these:
You will say now, What Signen may we give •f the sickness of a soul to be unto death, see•ng that godly men may by their since be sick as •ell as Others? I will give you these:
pn22 vmb vvi av, q-crq n1 vmb pns12 vvi av dt n1 pp-f dt n1 pc-acp vbi p-acp n1, vvg cst j n2 vmb p-acp po32 n1 vbb j c-acp av c-acp n2-jn? pns11 vmb vvi pn22 d:
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First, As in the distemper of the body, if be constant, though it be small, it may prove deadly:
First, As in the distemper of the body, if be constant, though it be small, it may prove deadly:
ord, c-acp p-acp dt n1 pp-f dt n1, cs vbi j, cs pn31 vbb j, pn31 vmb vvi av-j:
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As, if a man hath a Cough, yet if it continues constant, it may prove deadly:
As, if a man hath a Cough, yet if it continues constant, it may prove deadly:
c-acp, cs dt n1 vhz dt n1, av cs pn31 vvz j, pn31 vmb vvi j:
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Take heed of constant sins, though they be small sins; for if thou goest on in a constant way of sin, it may prove deadly.
Take heed of constant Sins, though they be small Sins; for if thou goest on in a constant Way of since, it may prove deadly.
vvb n1 pp-f j n2, cs pns32 vbb j n2; c-acp cs pns21 vv2 p-acp p-acp dt j n1 pp-f n1, pn31 vmb vvi j.
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And then, Secondly, If the disease reach to the heart, it proves deadly.
And then, Secondly, If the disease reach to the heart, it Proves deadly.
cc av, ord, cs dt n1 vvb p-acp dt n1, pn31 vvz j.
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In time of infection, if you can keep it from the heart, you are well enough:
In time of infection, if you can keep it from the heart, you Are well enough:
p-acp n1 pp-f n1, cs pn22 vmb vvi pn31 p-acp dt n1, pn22 vbr av av-d:
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Physicians, though they give Medicines to keep the infection from the heart, yet they have never a Medicine to cure the heart,
Physicians, though they give Medicines to keep the infection from the heart, yet they have never a Medicine to cure the heart,
n2, cs pns32 vvb n2 pc-acp vvi dt n1 p-acp dt n1, av pns32 vhb av-x dt n1 pc-acp vvi dt n1,
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if once the disease get into it:
if once the disease get into it:
cs a-acp dt n1 vvb p-acp pn31:
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They can keep it out of the heart, but not get it out of the heart:
They can keep it out of the heart, but not get it out of the heart:
pns32 vmb vvi pn31 av pp-f dt n1, cc-acp xx vvi pn31 av pp-f dt n1:
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Jer. 4. v. 1. O! thy sin 〈 ◊ 〉 evil and bitter, for it reaches unto thy heart, saith the Text:Jer. 4. v. 1. OH! thy since 〈 ◊ 〉 evil and bitter, for it reaches unto thy heart, Says the Text:
np1 crd n1 crd uh po21 n1 〈 sy 〉 n-jn cc j, c-acp pn31 vvz p-acp po21 n1, vvz dt n1:
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O! that's an evil and bitter corruption that reaches to thy heart, that is, so comes to thy heart,
OH! that's an evil and bitter corruption that reaches to thy heart, that is, so comes to thy heart,
uh d|vbz dt j-jn cc j n1 cst vvz p-acp po21 n1, cst vbz, av vvz p-acp po21 n1,
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as it finds thy heart to close with that distemper and corruption of thine. Thirdly, When the sickness is an increasing sickness.
as it finds thy heart to close with that distemper and corruption of thine. Thirdly, When the sickness is an increasing sickness.
c-acp pn31 vvz po21 n1 pc-acp vvi p-acp d n1 cc n1 pp-f png21. ord, c-crq dt n1 vbz dt j-vvg n1.
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Lev. 13. 8. When the spot spreads, then the Priest must say, it's a spot of Leprosie• So when thou hast some distemper and corruption,Lev. 13. 8. When the spot spreads, then the Priest must say, it's a spot of Leprosie• So when thou hast Some distemper and corruption,
np1 crd crd c-crq dt n1 vvz, av dt n1 vmb vvi, pn31|vbz dt n1 pp-f np1 av c-crq pns21 vh2 d n1 cc n1,
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and it increases more and more;
and it increases more and more;
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As it may be thou wert but a little vain, thou growest more vain, &c. Where the diseas• grows more and more upon thee, take heed it's a spot of Leprosie,
As it may be thou Wertenberg but a little vain, thou Growest more vain, etc. Where the diseas• grows more and more upon thee, take heed it's a spot of Leprosy,
c-acp pn31 vmb vbi pns21 vbd2r p-acp dt j j, pns21 vv2 av-dc j, av c-crq dt n1 vvz dc cc av-dc p-acp pno21, vvb n1 pn31|vbz dt n1 pp-f n1,
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and may prove to b• thy ruine. Fourthly, A sicknes:
and may prove to b• thy ruin. Fourthly, A sickness:
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is then deadly, when Nature is overcome with it, so as the party is not sensible of his sickness;
is then deadly, when Nature is overcome with it, so as the party is not sensible of his sickness;
vbz av j, c-crq n1 vbz vvn p-acp pn31, av c-acp dt n1 vbz xx j pp-f po31 n1;
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a Man when he lies sick, so long as Nature is stri•ing with it, there's good hopes;
a Man when he lies sick, so long as Nature is stri•ing with it, there's good hope's;
dt n1 c-crq pns31 vvz j, av av-j c-acp n1 vbz vvg p-acp pn31, pc-acp|vbz j n2;
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But one that comes to a man in a strong Feaver, and asks him how he doth; why, well, I thank God;
But one that comes to a man in a strong Fever, and asks him how he does; why, well, I thank God;
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he is not sensible of it;
he is not sensible of it;
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O! that makes his wife and all about him turn their heads, and fall a weeping;
OH! that makes his wife and all about him turn their Heads, and fallen a weeping;
uh cst vvz po31 n1 cc d p-acp pno31 vvi po32 n2, cc vvi dt vvg;
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It were better he did feel pain:
It were better he did feel pain:
pn31 vbdr jc pns31 vdd vvi n1:
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So when men through the custom of sin, grow sensless of sin, that's a sign that it is unto death:
So when men through the custom of since, grow senseless of since, that's a Signen that it is unto death:
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perhaps when thou didst first commit sin, O, thy consience did trouble thee;
perhaps when thou didst First commit since, Oh, thy conscience did trouble thee;
av c-crq pns21 vdd2 ord vvi n1, uh, po21 n1 vdd vvi pno21;
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But thou hast used thy self so to it, that thou art not sensible of it;
But thou hast used thy self so to it, that thou art not sensible of it;
cc-acp pns21 vh2 vvn po21 n1 av p-acp pn31, cst pns21 vb2r xx j pp-f pn31;
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O it's a sickness to death, and thou art like to dye by it, when by use of a sin, thou comest to be sensless of it.
Oh it's a sickness to death, and thou art like to die by it, when by use of a since, thou Comest to be senseless of it.
uh pn31|vbz dt n1 p-acp n1, cc pns21 vb2r av-j pc-acp vvi p-acp pn31, c-crq p-acp n1 pp-f dt n1, pns21 vv2 pc-acp vbi j pp-f pn31.
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Fifthly, When a man in a sickness cannot take any thing that will stay with him:
Fifthly, When a man in a sickness cannot take any thing that will stay with him:
ord, c-crq dt n1 p-acp dt n1 vmbx vvi d n1 cst vmb vvi p-acp pno31:
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So I may say of the sin of wicked men, though thy sin doth indanger thy soul,
So I may say of the since of wicked men, though thy since does endanger thy soul,
av pns11 vmb vvi pp-f dt n1 pp-f j n2, cs po21 n1 vdz vvi po21 n1,
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yet there's hope if so be that, that that is given thee might stay with thee, that is, the Word, that's as the Physick for thy soul:
yet there's hope if so be that, that that is given thee might stay with thee, that is, the Word, that's as the Physic for thy soul:
av pc-acp|vbz n1 cs av vbb d, cst d vbz vvn pno21 n1 vvb p-acp pno21, cst vbz, dt n1, d|vbz p-acp dt n1 p-acp po21 n1:
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When some seasonable truth comes, and is applyed to thy soul against thy ••in, if thou canst receive in that ingrafted word, that's like to save thy soul;
When Some seasonable truth comes, and is applied to thy soul against thy ••in, if thou Canst receive in that ingrafted word, that's like to save thy soul;
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But, if as soon as ever thou hearest a truth that comes •ear to thee, presently thy heart casts it up, and it will not abide with thee at all, it is a dangerous sign that thy sickness is a sickness unto death.
But, if as soon as ever thou Hearst a truth that comes •ear to thee, presently thy heart Cast it up, and it will not abide with thee At all, it is a dangerous Signen that thy sickness is a sickness unto death.
cc-acp, cs c-acp av c-acp av pns21 vv2 dt n1 cst vvz n1 p-acp pno21, av-j po21 n1 vvz pn31 a-acp, cc pn31 vmb xx vvi p-acp pno21 p-acp d, pn31 vbz dt j n1 cst po21 n1 vbz dt n1 p-acp n1.
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Lastly, That's a sickness to death, that, when a man doth take that that might help him,
Lastly, That's a sickness to death, that, when a man does take that that might help him,
ord, d|vbz dt n1 p-acp n1, cst, c-crq dt n1 vdz vvi d cst vmd vvi pno31,
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yet if it doth not work, then I say, it is dangerous too:
yet if it does not work, then I say, it is dangerous too:
av cs pn31 vdz xx vvi, cs pns11 vvb, pn31 vbz j av:
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So, it may be you do remember the Word, and it doth abide with you a while;
So, it may be you do Remember the Word, and it does abide with you a while;
av, pn31 vmb vbi pn22 vdb vvi dt n1, cc pn31 vdz vvi p-acp pn22 dt n1;
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but there's no good at all comes of it; it works mighty changes upon others, but nothing at all upon thee:
but there's no good At all comes of it; it works mighty changes upon Others, but nothing At all upon thee:
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If you come to a physicia in that case, and say, Sir, you did prescribe such or such a thing, I, but it works not;
If you come to a Physician in that case, and say, Sir, you did prescribe such or such a thing, I, but it works not;
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why, I wonder saith he, I have known it hath wrought upon such men and women, that I thought was in as desperate a condition as one could be, it wrought upon them, I, and did recover them:
why, I wonder Says he, I have known it hath wrought upon such men and women, that I Thought was in as desperate a condition as one could be, it wrought upon them, I, and did recover them:
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— So I may say to some that sit under the word, their souls are sick,
— So I may say to Some that fit under the word, their Souls Are sick,
— av pns11 vmb vvi p-acp d cst vvb p-acp dt n1, po32 n2 vbr j,
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and the word works not upon them;
and the word works not upon them;
cc dt n1 vvz xx p-acp pno32;
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I, but it hath wrought upon others that have been as dangerously sick, why it's an Argument that their sickness was not unto death;
I, but it hath wrought upon Others that have been as dangerously sick, why it's an Argument that their sickness was not unto death;
pns11, cc-acp pn31 vhz vvn p-acp n2-jn cst vhb vbn a-acp av-j j, c-crq pn31|vbz dt n1 cst po32 n1 vbds xx p-acp n1;
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God did not intend they should die.
God did not intend they should die.
np1 vdd xx vvi pns32 vmd vvi.
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But if thou canst sit under the word, and it works not upon thee, it's a sign that thy sickness is unto death.
But if thou Canst fit under the word, and it works not upon thee, it's a Signen that thy sickness is unto death.
p-acp cs pns21 vm2 vvi p-acp dt n1, cc pn31 vvz xx p-acp pno21, pn31|vbz dt n1 cst po21 n1 vbz p-acp n1.
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Fourthly, and Lastly, The suitablenes that there is in the sin of one, to the nature of those that have their sin in them:
Fourthly, and Lastly, The suitablenes that there is in the since of one, to the nature of those that have their since in them:
ord, cc ord, dt n1 cst pc-acp vbz p-acp dt n1 pp-f crd, p-acp dt n1 pp-f d cst vhb po32 n1 p-acp pno32:
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637
One mans spot is like the spot of a Leprosie, that is, his spot is that that is suitable to the disposition of his soul:
One men spot is like the spot of a Leprosy, that is, his spot is that that is suitable to the disposition of his soul:
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But now the spot of another, it's that that is a spot indeed; I, but it doth not arise from his natural disposition, but meerly an accidental distemper:
But now the spot of Another, it's that that is a spot indeed; I, but it does not arise from his natural disposition, but merely an accidental distemper:
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639
The spot of one rises from the very natural temper of the heart; but the spot of theother rises from some accidental distemper that comes to him:
The spot of one rises from the very natural temper of the heart; but the spot of theother rises from Some accidental distemper that comes to him:
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When a Man or Woman, therefore, sins, and it is suitable to his nature, take him when he is most himself;
When a Man or Woman, Therefore, Sins, and it is suitable to his nature, take him when he is most himself;
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I beseech you consider this note, for it is as discerning as any:
I beseech you Consider this note, for it is as discerning as any:
pns11 vvb pn22 vvb d n1, c-acp pn31 vbz p-acp vvg c-acp d:
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If so be, that thou be'st most thy self, then thou be'st most free for thy sin;
If so be, that thou Best most thy self, then thou Best most free for thy since;
cs av vbi, cst pns21 vb2s av-ds po21 n1, cs pns21 vb2s av-ds j p-acp po21 n1;
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know, that thy sin is that that comes from thy natural distemper, and not from any accidental distemper:
know, that thy since is that that comes from thy natural distemper, and not from any accidental distemper:
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I shall shew you what I intend, by this: There is Poyson in a Toad, and there's Poyson got into a mans body:
I shall show you what I intend, by this: There is Poison in a Toad, and there's Poison god into a men body:
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Now the Poyson that is in the Toad, is sutable to the nature of the Toad,
Now the Poison that is in the Toad, is suitable to the nature of the Toad,
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and therefore the Toad likes well enough of it:
and Therefore the Toad likes well enough of it:
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But now let but a drop of Poyson be in a mans body, O, it presently makes a great deal of stir, and makes him deadly sick;
But now let but a drop of Poison be in a men body, Oh, it presently makes a great deal of stir, and makes him deadly sick;
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why, because there's that got in, that is contrary to his nature:
why, Because there's that god in, that is contrary to his nature:
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— Here's the difference between the sin of a wicked man, and the sin of a Child of God:
— Here's the difference between the since of a wicked man, and the since of a Child of God:
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The wicked man's sin is like Poyson in a Toad, that's suitable to his nature;
The wicked Man's since is like Poison in a Toad, that's suitable to his nature;
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But the sin of a Child of God is like Poyson in a mans stomack that is contrary to his nature;
But the since of a Child of God is like Poison in a men stomach that is contrary to his nature;
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when a wicked man sins, he sinneth of himself, as it's said of the Devil, he is a lyar,
when a wicked man Sins, he Sinneth of himself, as it's said of the devil, he is a liar,
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and when he lies, he lyeth of himself, it comes from his own nature; so is the sin of a wicked man;
and when he lies, he lies of himself, it comes from his own nature; so is the since of a wicked man;
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sin is in it's proper Element in him, and that's the reason that wicked men are so unsensible of sin,
since is in it's proper Element in him, and that's the reason that wicked men Are so unsensible of since,
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because it is in its proper Element;
Because it is in its proper Element;
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But now the sin of the Child of God is out of his place, and that's the reason that makes him feel it so much.
But now the since of the Child of God is out of his place, and that's the reason that makes him feel it so much.
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Now you will say, How may a man make use of this Note to know the nature of his sin? There are five or six particulars that I shall name about this.
Now you will say, How may a man make use of this Note to know the nature of his since? There Are five or six particulars that I shall name about this.
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First, When a Man or Woman is alone in secret, that no eye takes notice of them, then to examine themselves;
First, When a Man or Woman is alone in secret, that no eye Takes notice of them, then to examine themselves;
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how doth thy heart stand then, when thou art in secret, alone? thou canst not discern what the temper of thy heart is when thou art in company;
how does thy heart stand then, when thou art in secret, alone? thou Canst not discern what the temper of thy heart is when thou art in company;
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thou arr most thy self when thou art in secret, alone; and, O what hearts of wickedness are there when thou art alone!
thou arr most thy self when thou art in secret, alone; and, Oh what hearts of wickedness Are there when thou art alone!
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whereas a godly Man, though he may be overcome with sin in Company, yet when he is alone, his heart is more for God, and set against his sin.
whereas a godly Man, though he may be overcome with since in Company, yet when he is alone, his heart is more for God, and Set against his since.
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Secondly, That may be said to be a mans self, that is the First spring of his soul:
Secondly, That may be said to be a men self, that is the First spring of his soul:
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As now, the thoughts and affections in the first rise of them, how are they,
As now, the thoughts and affections in the First rise of them, how Are they,
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how is the guise, as I may so say, or the temper and disposition of thy thoughts and thine affections in the first rise of them? As now you may know what is the proper nature of the Fountain, by that that is next to the Spring:
how is the guise, as I may so say, or the temper and disposition of thy thoughts and thine affections in the First rise of them? As now you may know what is the proper nature of the Fountain, by that that is next to the Spring:
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Perhaps if the Fountain runs a Mile or two off, then there may come that that may alter the stream, that it may not be of the nature of the Fountain:
Perhaps if the Fountain runs a Mile or two off, then there may come that that may altar the stream, that it may not be of the nature of the Fountain:
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So thou mayest know what thy nature is, by examining what the first working of thy thoughts and thine affections are, when thou art alone.
So thou Mayest know what thy nature is, by examining what the First working of thy thoughts and thine affections Are, when thou art alone.
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And Thirdly, Thou mayest know thy self in this, how thou standest when thou art got abroad from those that know thee not:
And Thirdly, Thou Mayest know thy self in this, how thou Standest when thou art god abroad from those that know thee not:
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You shall have many men, that when they are at home, and among their neighbours, they live very fairly and civilly;
You shall have many men, that when they Are At home, and among their neighbours, they live very fairly and civilly;
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But let them go a journey abroad among some strangers, there they will be roaring, and filthy and unclean, there they all discover themselves:
But let them go a journey abroad among Some Strangers, there they will be roaring, and filthy and unclean, there they all discover themselves:
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Therefore examine your selves in that.
Therefore examine your selves in that.
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Fourthly, You may know when you are your self, by examining your heart, how it works most naturally when you are from under government:
Fourthly, You may know when you Are your self, by examining your heart, how it works most naturally when you Are from under government:
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Young people, many of them, they live fairly and civilly all the while they are under Government,
Young people, many of them, they live fairly and civilly all the while they Are under Government,
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but let them be once themselves, that they are free-men, from under any Government, then will be the most natural workings of their hearts:
but let them be once themselves, that they Are freemen, from under any Government, then will be the most natural workings of their hearts:
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O! then presently you find that they fly out into wicked Company, why, that was the natural temper of their hearts before.
OH! then presently you find that they fly out into wicked Company, why, that was the natural temper of their hearts before.
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Fifthly, You may kn•w when you are yourself, by what you are in time of prosperity and peace;
Fifthly, You may kn•w when you Are yourself, by what you Are in time of Prosperity and peace;
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in time of affliction, then you are, as it were, in Gods Fetters and Irons, and then you will speak very well, and promise very fair;
in time of affliction, then you Are, as it were, in God's Fetters and Irons, and then you will speak very well, and promise very fair;
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but when you are at most peace in your own spirits, when you have the World at •ill,
but when you Are At most peace in your own spirits, when you have the World At •ill,
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how do your hearts work then? the natural temper and pulse of your hearts is then when you are in the most peace, and the most prosperity;
how do your hearts work then? the natural temper and pulse of your hearts is then when you Are in the most peace, and the most Prosperity;
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when you have all things about you according as you do desire, then is the most natural working of your hearts:
when you have all things about you according as you do desire, then is the most natural working of your hearts:
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It may be you think your hearts is good; why, because you have many good moods in times of sickness;
It may be you think your hearts is good; why, Because you have many good moods in times of sickness;
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O no, your heart may be very bad for all that:
Oh no, your heart may be very bad for all that:
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But look how your heart doth work when you are most in peace, and free from danger, that's the most natural working of a man's heart.
But look how your heart does work when you Are most in peace, and free from danger, that's the most natural working of a Man's heart.
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And then Sixthly, That's the most natural working of a man's heart, when he is himself, which he doth with most deliberation;
And then Sixthly, That's the most natural working of a Man's heart, when he is himself, which he does with most deliberation;
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a man may do otherwise then the natural temper of his heart would carry him on to, on a sudden;
a man may do otherwise then the natural temper of his heart would carry him on to, on a sudden;
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But it cannot be said, a mans self, as Paul said, It's not I that do it,
But it cannot be said, a men self, as Paul said, It's not I that do it,
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but sin that dwelleth in me: but since that dwells in me:
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But now when a man upon deliberation and examination, will do a thing, then he doth it when he is most himself:
But now when a man upon deliberation and examination, will do a thing, then he does it when he is most himself:
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So that by this you know the difference between the sins of one, and the sins of another:
So that by this you know the difference between the Sins of one, and the Sins of Another:
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— The sins of wicked men are such as comes from their natural temper, that their hearts do close withall when they are most themselves:
— The Sins of wicked men Are such as comes from their natural temper, that their hearts do close withal when they Are most themselves:
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But, the sins of the Saints are such, that let them come but to be themselves,
But, the Sins of the Saints Are such, that let them come but to be themselves,
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and then their hearts will not close with them so much: When temptations rise, it may draw awaytheir hearts:
and then their hearts will not close with them so much: When temptations rise, it may draw awaytheir hearts:
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I, but when they are themselves, and are abroad, they keep godly and gracious; and likewise, when they are from under Government, they are rather better;
I, but when they Are themselves, and Are abroad, they keep godly and gracious; and likewise, when they Are from under Government, they Are rather better;
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one that was a servant, and gracious then, when he comes to be for himself, he is better then,
one that was a servant, and gracious then, when he comes to be for himself, he is better then,
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then he was before, for when he was a servant, he was much hindered; But when they come to be for themselves, then they appear to be more gracious:
then he was before, for when he was a servant, he was much hindered; But when they come to be for themselves, then they appear to be more gracious:
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And though upon a suddein, they are overcome, yet let them come to deliberate, and then they are most for God;
And though upon a sudden, they Are overcome, yet let them come to deliberate, and then they Are most for God;
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so that their sin comes not from their natural dispositions — Wicked men when they are most themselves, they sin most;
so that their since comes not from their natural dispositions — Wicked men when they Are most themselves, they sin most;
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but the Saints, when they are most themselves, they serve God most:
but the Saints, when they Are most themselves, they serve God most:
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And here's the difference between the spot of the wicked, and the spot of Gods Children: —
And here's the difference between the spot of the wicked, and the spot of God's Children: —
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The Third SERMON. August the 10th, 1645. VVE are now to come to shew the differences between the spots of wicked men,
The Third SERMON. August the 10th, 1645. WE Are now to come to show the differences between the spots of wicked men,
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and godly men, in the different behaviour of their souls about their sin:
and godly men, in the different behaviour of their Souls about their since:
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You shall find that the carriage and behaviour of a godly man about sin, is a great deal different from that that there is in a wicked man;
You shall find that the carriage and behaviour of a godly man about since, is a great deal different from that that there is in a wicked man;
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which will appear in many things: As in the first place,
which will appear in many things: As in the First place,
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First, A godly man, at least in his course and way, he doth not make provision for the flesh, he doth not make provision for sin, he •oth not lay in before hand for his sin, as the wicked doth:
First, A godly man, At least in his course and Way, he does not make provision for the Flesh, he does not make provision for since, he •oth not lay in before hand for his since, as the wicked does:
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The making provision for the flesh, it is made in Scripture to be opposite to the putting on the Lord Jesus Christ, in Rom. 13. 14. But put ye on the Lord Jesus Christ, make no provision for the flesh, to fulfil the l•sts thereof:
The making provision for the Flesh, it is made in Scripture to be opposite to the putting on the Lord jesus christ, in Rom. 13. 14. But put you on the Lord jesus christ, make no provision for the Flesh, to fulfil the l•sts thereof:
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You cannot put on the Lord Jesus 〈 … 〉 yet make provision for the flesh, both together.
You cannot put on the Lord jesus 〈 … 〉 yet make provision for the Flesh, both together.
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Now a wicked carnal heart, he think 〈 … 〉 apply Christ, and make provision for the flesh, both at once:
Now a wicked carnal heart, he think 〈 … 〉 apply christ, and make provision for the Flesh, both At once:
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707
It's hard to say what possibly may befall a godly man in a temptation;
It's hard to say what possibly may befall a godly man in a temptation;
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but certainly, when a godly man 〈 ◊ 〉 〈 ◊ 〉 acquainted with the wayes of Christ,
but Certainly, when a godly man 〈 ◊ 〉 〈 ◊ 〉 acquainted with the ways of christ,
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709
and knows Christ, shall come to put on Jesus Christ, and apply Christ by Faith, he cannot but see, that the making provision for the flesh,
and knows christ, shall come to put on jesus christ, and apply christ by Faith, he cannot but see, that the making provision for the Flesh,
cc vvz np1, vmb vvi pc-acp vvi p-acp np1 np1, cc vvi np1 p-acp n1, pns31 vmbx p-acp vvi, cst dt vvg n1 p-acp dt n1,
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710
and the putting on Christ at the same time, must needs be incompetible together: The way of the ungodly it is to be plotting and contriving for sin;
and the putting on christ At the same time, must needs be incompetible together: The Way of the ungodly it is to be plotting and contriving for since;
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O• doth thy conscience tell thee that this is thy way, to be in thy thoughts when thou art alone, contriving, plotting, advising, meditating, considering how to accomplish the satisfying of the lusts of thy flesh? thou art the man that knowest not what it is to put on Christ,
O• does thy conscience tell thee that this is thy Way, to be in thy thoughts when thou art alone, contriving, plotting, advising, meditating, considering how to accomplish the satisfying of the Lustiest of thy Flesh? thou art the man that Knowest not what it is to put on christ,
np1 vdz po21 n1 vvb pno21 cst d vbz po21 n1, pc-acp vbi p-acp po21 n2 c-crq pns21 vb2r j, vvg, vvg, vvg, vvg, vvg c-crq pc-acp vvi dt n-vvg pp-f dt n2 pp-f po21 n1? pns21 vb2r dt n1 cst vv2 xx r-crq pn31 vbz pc-acp vvi p-acp np1,
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and thy 〈 ◊ 〉 is not the spot of Gods Children:
and thy 〈 ◊ 〉 is not the spot of God's Children:
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713
The Apostle speaking of the sins of the Saints, in Gal. 6. saith he, If any man be overtaken with a •ault, ye that are spiritual, restore such a man:
The Apostle speaking of the Sins of the Saints, in Gal. 6. Says he, If any man be overtaken with a •ault, you that Are spiritual, restore such a man:
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714
As if there were no faults that the Saints were guilty of, but such as they are overtaken with:
As if there were no Faults that the Saints were guilty of, but such as they Are overtaken with:
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715
But now, wicked men, they do overtake their sins, rather than their sins over take them:
But now, wicked men, they do overtake their Sins, rather than their Sins over take them:
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716
When a man shall be contriving and plotting, he will have such satisfaction to a sinful lust, I say he seeks to overtake his sin, rather than his sin overtakes him: That's the first thing.
When a man shall be contriving and plotting, he will have such satisfaction to a sinful lust, I say he seeks to overtake his since, rather than his since overtakes him: That's the First thing.
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717
Secondly, Suppose the sin hath in some measure overtaken a Saint: Yet in the second place, it is not easily entertain'd:
Secondly, Suppose the since hath in Some measure overtaken a Saint: Yet in the second place, it is not Easily entertained:
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718
Suppose sin did come and present it self, and follow a Child of God, I say,
Suppose since did come and present it self, and follow a Child of God, I say,
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sin is not easily entertain'd, it is not admitted upon easie terms;
since is not Easily entertained, it is not admitted upon easy terms;
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a wicked man will admit of his sin upon very easie terms, some sin at least.
a wicked man will admit of his since upon very easy terms, Some since At least.
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If your servants shall leave the door by the latch, you will suspect them to be in covenant with the Thief, that they are one plotting with the other;
If your Servants shall leave the door by the latch, you will suspect them to be in Covenant with the Thief, that they Are one plotting with the other;
cs po22 n2 vmb vvi dt n1 p-acp dt n1, pn22 vmb vvi pno32 pc-acp vbi p-acp n1 p-acp dt n1, cst pns32 vbr crd vvg p-acp dt j-jn;
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So when any man shall admit of a sin upon easie terms, that sin shall get in easily into the soul, it's a sign there is a •eague between the soul and sin.
So when any man shall admit of a since upon easy terms, that since shall get in Easily into the soul, it's a Signen there is a •eague between the soul and since.
av c-crq d n1 vmb vvi pp-f dt n1 p-acp j n2, cst n1 vmb vvi p-acp av-j p-acp dt n1, pn31|vbz dt n1 pc-acp vbz dt n1 p-acp dt n1 cc n1.
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A gracious heart is watchful against sin, and is careful to keep it out, to lock and bolt it out:
A gracious heart is watchful against since, and is careful to keep it out, to lock and bolt it out:
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It will ••t leave the door at latch, so as to admit of sin upon easie terms.
It will ••t leave the door At latch, so as to admit of since upon easy terms.
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725
Thirdly, Yet, suppose sin hath got in, a gracious heart is easily convinc't of his sin, a little matter will convince him,
Thirdly, Yet, suppose since hath god in, a gracious heart is Easily convinced of his since, a little matter will convince him,
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726
after his sin hath overcome him;
After his since hath overcome him;
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he will not stand pleading for his sin, he will not stand in defence of his sin,
he will not stand pleading for his since, he will not stand in defence of his since,
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728
so as a wicked man doth:
so as a wicked man does:
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729
we find David, though a King, and a man of a notable Spirit, yet in 2 Sam. 〈 ◊ 〉 when Nathan came to him to tell him of his sin, presently saith David to Nathan, in the 13. v. I have sinned against the Lord:
we find David, though a King, and a man of a notable Spirit, yet in 2 Sam. 〈 ◊ 〉 when Nathan Come to him to tell him of his since, presently Says David to Nathan, in the 13. v. I have sinned against the Lord:
pns12 vvb np1, cs dt n1, cc dt n1 pp-f dt j n1, av p-acp crd np1 〈 sy 〉 c-crq np1 vvd p-acp pno31 pc-acp vvi pno31 pp-f po31 n1, av-j vvz np1 p-acp np1, p-acp dt crd n1 pns11 vhb vvn p-acp dt n1:
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Nathan told him that he was the man, he did not stand out, Why, prove it if you can;Nathan told him that he was the man, he did not stand out, Why, prove it if you can;
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who is able to say that I did this and this wickedness? No, I have sinned against the Lord:
who is able to say that I did this and this wickedness? No, I have sinned against the Lord:
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732
He falls down before the word of the Prophet, and acknowledges his sin, he is easily convinc't of his sin, if he be godly:
He falls down before the word of the Prophet, and acknowledges his since, he is Easily convinced of his since, if he be godly:
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733
Whereas a wicked man will stand pleading for his sin, pleading against it, that he hath not committed it,
Whereas a wicked man will stand pleading for his since, pleading against it, that he hath not committed it,
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734
except that you find him out by some apparent hand;
except that you find him out by Some apparent hand;
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735
he will be pleading for his sin, either that he is not guilty, or if he be guilty, that it is not so great, it is but his nature ▪ O! a godly man pleads not after this manner ▪ Nature! he looks upon his sin as so much the more vile because it proceeds from such a wicked and cursed nature of his,
he will be pleading for his since, either that he is not guilty, or if he be guilty, that it is not so great, it is but his nature ▪ OH! a godly man pleads not After this manner ▪ Nature! he looks upon his since as so much the more vile Because it proceeds from such a wicked and cursed nature of his,
pns31 vmb vbi vvg p-acp po31 n1, d cst pns31 vbz xx j, cc cs pns31 vbb j, cst pn31 vbz xx av j, pn31 vbz p-acp po31 n1 ▪ uh dt j n1 vvz xx p-acp d n1 ▪ n1! pns31 vvz p-acp po31 n1 c-acp av av-d dt av-dc j c-acp pn31 vvz p-acp d dt j cc j-vvn n1 pp-f png31,
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736
and therefore David, in Psal. 51. when he was acknowledging the act of sin that he had been guilty of,
and Therefore David, in Psalm 51. when he was acknowledging the act of since that he had been guilty of,
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737
when •e comes to consider of hi• nature, O! I was conceived in sin (saith he) and brought forth in iniquity:
when •e comes to Consider of hi• nature, OH! I was conceived in since (Says he) and brought forth in iniquity:
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738
He makes tha• to be a great aggravation of his sin, because i• did flow from such a wicked nature:
He makes tha• to be a great aggravation of his since, Because i• did flow from such a wicked nature:
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739
It is an Argument of gross ignorance, of a man or woman that knows not the things of God,
It is an Argument of gross ignorance, of a man or woman that knows not the things of God,
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740
and is not acquainted with Scripture, to plead for a sin, That it is their nature;
and is not acquainted with Scripture, to plead for a since, That it is their nature;
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741
It is the worse because of that:
It is the Worse Because of that:
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742
If a Thief should come to the barr, and plead before the Judg, Indeed I have committed this theft, but it is my nature;
If a Thief should come to the bar, and plead before the Judge, Indeed I have committed this theft, but it is my nature;
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743
would this be a plea before a Judg? and certainly this plea will not go before the great Judg of all the World, to say, it is thy nature;
would this be a plea before a Judge? and Certainly this plea will not go before the great Judge of all the World, to say, it is thy nature;
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744
No, the Saints know their sin is aggravated by that — Secondly, Neither will a Child of God ordinarily plead that it is a temptation;
No, the Saints know their since is aggravated by that — Secondly, Neither will a Child of God ordinarily plead that it is a temptation;
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745
O! I, it is a temptation that hath prevaild against me, I was tempted to it,
OH! I, it is a temptation that hath prevailed against me, I was tempted to it,
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746
and such and such were the cause of it;
and such and such were the cause of it;
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747
I, but a gracious heart will rather charge the wickedness that is within it, then charge a temptation;
I, but a gracious heart will rather charge the wickedness that is within it, then charge a temptation;
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for the truth is, temptation could never prevail against us, were it not for the wickedness of our hearts;
for the truth is, temptation could never prevail against us, were it not for the wickedness of our hearts;
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temptations came to Christ, but the Devil finding nothing in him, as the Scripture speaks, therefore could they not prevail over him:
temptations Come to christ, but the devil finding nothing in him, as the Scripture speaks, Therefore could they not prevail over him:
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750
And •vere it not for the baseness of thy heart, temptations would not prevail;
And •vere it not for the baseness of thy heart, temptations would not prevail;
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therefore for thee to put it off, It is thy temptation, O this is a carnal plea:
Therefore for thee to put it off, It is thy temptation, Oh this is a carnal plea:
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I, but a gracious heart will charge himself before the Lord, O! it is
I, but a gracious heart will charge himself before the Lord, OH! it is
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753
Thirdly, Much less will a gracious heart put of his sin to God himself, and say,
Thirdly, Much less will a gracious heart put of his since to God himself, and say,
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When God gives me more grace, I shall do better; but I cannot do any thing of my self;
When God gives me more grace, I shall do better; but I cannot do any thing of my self;
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and therefore because God gives me no grace, that's the reason I fell into such sins:
and Therefore Because God gives me no grace, that's the reason I fell into such Sins:
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This is the boldness of the hearts of men and women, to think to put off all their sins upon God himself,
This is the boldness of the hearts of men and women, to think to put off all their Sins upon God himself,
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as if there were no other reason why they commit sin, but because God is the cause of it:
as if there were no other reason why they commit since, but Because God is the cause of it:
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As for their part, they would do better, but onely God denies them his grace, and so they think to put off all from themselves, even to God.
As for their part, they would do better, but only God Denies them his grace, and so they think to put off all from themselves, even to God.
c-acp p-acp po32 n1, pns32 vmd vdi jc, cc-acp av-j np1 vvz pno32 po31 n1, cc av pns32 vvb pc-acp vvi a-acp d p-acp px32, av p-acp np1.
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But know, the Lord will find thee out one day, and he will charge thy sin upon thy self,
But know, the Lord will find thee out one day, and he will charge thy since upon thy self,
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and thy destruction and thy wickedness it is from thy self; a gracious heart will not plead for sin after such away as this is:
and thy destruction and thy wickedness it is from thy self; a gracious heart will not plead for since After such away as this is:
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It's very dangerous when you hear of any that make profession of Religion, to plead for their loosness after such a manner as this is.
It's very dangerous when you hear of any that make profession of Religion, to plead for their looseness After such a manner as this is.
pn31|vbz av j c-crq pn22 vvb pp-f d cst vvb n1 pp-f n1, pc-acp vvi p-acp po32 n1 p-acp d dt n1 c-acp d vbz.
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We have cause to fear that their spot is not the spot of Gods Children.
We have cause to Fear that their spot is not the spot of God's Children.
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Fourthly, When sin hath preveil'd in some measure against a Child of God, yet he is quickly stopt in sin;
Fourthly, When since hath preveiled in Some measure against a Child of God, yet he is quickly stopped in since;
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he is easily convinc't of it, pleads not for it, and is ready to be stopt;
he is Easily convinced of it, pleads not for it, and is ready to be stopped;
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a little thing will stop the course of his sin.
a little thing will stop the course of his since.
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O• any truths of God that come to him, his heart having a principle within it, suitable to the truths of God, his heart closes with those truths,
O• any truths of God that come to him, his heart having a principle within it, suitable to the truths of God, his heart closes with those truths,
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and so comes to be stopt in his course:
and so comes to be stopped in his course:
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A wicked man sins, and having no principle of grace sutable to any truth of God,
A wicked man Sins, and having no principle of grace suitable to any truth of God,
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when any thing opposes his sin:
when any thing opposes his since:
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his heart opposes that that would oppose sin, But a Child of God, though he be overcome with a sin,
his heart opposes that that would oppose since, But a Child of God, though he be overcome with a since,
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yet when the truth of God comes, it meets with something within the heart that is sutable to the truth, and it presently closes together:
yet when the truth of God comes, it meets with something within the heart that is suitable to the truth, and it presently closes together:
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You have a notable example for that in the Prophet David, 1 Sam. 25. 32. For the understanding of it, you may cast your eye upon some verses before;
You have a notable Exampl for that in the Prophet David, 1 Sam. 25. 32. For the understanding of it, you may cast your eye upon Some Verses before;
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you shall find that David was in a way of sin;
you shall find that David was in a Way of since;
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That his choller had got up and prevail'd against him, and he was ••out a very wicked act, to avenge himself, ••d be guilty of blood:
That his choler had god up and prevailed against him, and he was ••out a very wicked act, to avenge himself, ••d be guilty of blood:
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But Abigal meets •ith David in his way, when he was in the ••ay of sin,
But Abigal meets •ith David in his Way, when he was in the ••ay of since,
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and shews him in a very fair maner, the evil of his course, if he should ac••mplish what he did intend;
and shows him in a very fair manner, the evil of his course, if he should ac••mplish what he did intend;
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And mark, •avid, though his blood was up, yet when •bigal came and spake but reason to him, to ••ew to him what the evil of his sin was like to 〈 ◊ 〉, Davids spirit falls,
And mark, •avid, though his blood was up, yet when •bigal Come and spoke but reason to him, to ••ew to him what the evil of his since was like to 〈 ◊ 〉, Davids Spirit falls,
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and David said to ••igal, Blessed be the Lord God of Israel ••ich sent thee this day to meet me:
and David said to ••igal, Blessed be the Lord God of Israel ••ich sent thee this day to meet me:
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And •••ssed be thy advice, and blessed be thou, •••ch hast kept me this day from coming to shed blood — When David was in a mighty heat, in a way of sin:And •••ssed be thy Advice, and blessed be thou, •••ch hast kept me this day from coming to shed blood — When David was in a mighty heat, in a Way of since:
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O! if a man should come to some of you when your passion is up,
OH! if a man should come to Some of you when your passion is up,
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and you are resolved to do such and such a thing, if a man should come and plead the case fairly with you, that such a thing is evil, it's a sin against God;
and you Are resolved to do such and such a thing, if a man should come and plead the case fairly with you, that such a thing is evil, it's a since against God;
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You will presently answer, I will, and I will, I care not, and let come of it what will come, I will do it;
You will presently answer, I will, and I will, I care not, and let come of it what will come, I will do it;
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thus when the lust is up, there is no gainsaying of it, and no truth can stand against it;
thus when the lust is up, there is no gainsaying of it, and no truth can stand against it;
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But now if the heart were gracious, though corruptions may be stirring for a while,
But now if the heart were gracious, though corruptions may be stirring for a while,
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yet let any truth of God come and be suggested to such a soul, it meets with something within that is sutable to it,
yet let any truth of God come and be suggested to such a soul, it meets with something within that is suitable to it,
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and presently the hear• will be ready to fall down, Oh blessed b• God, and blessed be your Counsel,
and presently the hear• will be ready to fallen down, O blessed b• God, and blessed be your Counsel,
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and blessed be God that hath hindred me fro• such a way of sin!
and blessed be God that hath hindered me fro• such a Way of since!
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O my retched nature w•• stirring and working, and I was resolved t• have done such and such a thing;
O my retched nature w•• stirring and working, and I was resolved t• have done such and such a thing;
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if the Lo•• had not in mercy sent you to have stopt me i• such a way, O what might I have done!
if the Lo•• had not in mercy sent you to have stopped me i• such a Way, Oh what might I have done!
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he•• now is the spirit of David. O consider 〈 ◊ 〉 this you that will plead sometimes for Davi• sin;
he•• now is the Spirit of David. Oh Consider 〈 ◊ 〉 this you that will plead sometime for Davi• since;
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and did not David commit such a sin, y•• will say? I, but then take notice how qui••ly David was convinc't,
and did not David commit such a since, y•• will say? I, but then take notice how qui••ly David was convinced,
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and how soon was stopt in his sin.
and how soon was stopped in his since.
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Fifthly, There's no godly man what ever, though he hath many sins in him, yet there is no sin that reigns over him:
Fifthly, There's no godly man what ever, though he hath many Sins in him, yet there is no since that reigns over him:
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This is a certain truth, that there is no man or woman in the World that hath the least degree of grace, that is under the power of any reigning sin:
This is a certain truth, that there is no man or woman in the World that hath the least degree of grace, that is under the power of any reigning since:
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Sin may dwell, but not reign in them, and the Scripture is so express in this, that there can be no gainsaying of it:
since may dwell, but not Reign in them, and the Scripture is so express in this, that there can be no gainsaying of it:
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Rom. 6. 14. For sin shall not have dominion over you; why? for ye are not under the Law, but under Grace; Rom. 6. 14. For since shall not have dominion over you; why? for you Are not under the Law, but under Grace;
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That soul that is under the dominion of any sin, is under the Law, that is, it is under the curse of the Law, it's in the state of nature, it hath no interest in Christ:
That soul that is under the dominion of any since, is under the Law, that is, it is under the curse of the Law, it's in the state of nature, it hath no Interest in christ:
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But now if the soul come once to be under grace, either sin must not have domminion over you,
But now if the soul come once to be under grace, either since must not have domminion over you,
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or God must not be faithful, one of them;
or God must not be faithful, one of them;
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for this is the promise of the Holy Ghost, If you be under grace, sin shall have no more dominion over you:
for this is the promise of the Holy Ghost, If you be under grace, since shall have no more dominion over you:
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He doth not say, that if you be under grace, then you shall commit no more sin;
He does not say, that if you be under grace, then you shall commit no more since;
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but sin shall have no dominion over you; but since shall have no dominion over you;
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therefore that man or woman over whom any one sin hath dominion, certainly is not under grace;
Therefore that man or woman over whom any one since hath dominion, Certainly is not under grace;
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This is the word of God, and O that God would carry it unto the consciences of whom it doth concern this day, that whosoever is under the dominion and reign of any sin, that soul for the present is not under grace, he hath no interest in the grace of Jesus Christ.
This is the word of God, and Oh that God would carry it unto the Consciences of whom it does concern this day, that whosoever is under the dominion and Reign of any since, that soul for the present is not under grace, he hath no Interest in the grace of jesus christ.
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Now you will say, for the reign and dominion of sin, What's that?
Now you will say, for the Reign and dominion of since, What's that?
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First, It's apparent in a great many, that they are under the reign of sin, that is, such men can go on constantly in a way of known-sins, meerly for contentment unto the flesh; First, It's apparent in a great many, that they Are under the Reign of since, that is, such men can go on constantly in a Way of known-sins, merely for contentment unto the Flesh;
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why these are under the power and reign of sin: Yea, sometimes a sin that is a secret sin, may be a reigning sin:
why these Are under the power and Reign of since: Yea, sometime a since that is a secret since, may be a reigning since:
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A man may be the subject of a King that he never saw in all his life:
A man may be the Subject of a King that he never saw in all his life:
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Perhaps he knows not where the King is, and yet he may be his Subject, and he may reign over him:
Perhaps he knows not where the King is, and yet he may be his Subject, and he may Reign over him:
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So a secret sin may be a reigning sin:
So a secret since may be a reigning since:
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That's a reigning sin that a man gives himself up to, though it be in never so secret a way:
That's a reigning since that a man gives himself up to, though it be in never so secret a Way:
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There's a difference between a Tyrant that co meth violently to force men to submit to him,
There's a difference between a Tyrant that counterfeit meth violently to force men to submit to him,
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or one that comes with a sudden surprise, or with any cunning wayes to perswade men to come in to submit to him,
or one that comes with a sudden surprise, or with any cunning ways to persuade men to come in to submit to him,
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and a Prince that is upon his Throne reigning, and having his Subjects acknowledging themselves to be as Subjects to him:
and a Prince that is upon his Throne reigning, and having his Subject's acknowledging themselves to be as Subject's to him:
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Now the sins of the wicked they are reigning, tha• is, their sins command them, and they yeel• up their very wills unto their sins;
Now the Sins of the wicked they Are reigning, tha• is, their Sins command them, and they yeel• up their very wills unto their Sins;
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the wi•• and the affections, it is in the sin; There is nothing more in the will of a natural man, then his sin:
the wi•• and the affections, it is in the since; There is nothing more in the will of a natural man, then his since:
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And therefore the Scripture makes these to be all one, the will of man, and the will of the flesh:
And Therefore the Scripture makes these to be all one, the will of man, and the will of the Flesh:
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Now when the will yeelds up to the wayes of sin, then sin may be said to be in the Throne:
Now when the will yields up to the ways of since, then since may be said to be in the Throne:
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But now in a godly man there is a universal, spiritual, and irreconcilable opposition unto sin;
But now in a godly man there is a universal, spiritual, and irreconcilable opposition unto since;
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though there be sin abiding in him, yet I say, there is a universal, spiritual, irreconcilable opposition unto his sin;
though there be since abiding in him, yet I say, there is a universal, spiritual, irreconcilable opposition unto his since;
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sin doth not reign in a soul:
since does not Reign in a soul:
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so long as there is an opposition in a kingdom to any man, certainly he cannot be said to reign:
so long as there is an opposition in a Kingdom to any man, Certainly he cannot be said to Reign:
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I say, if there be a universal opposition.
I say, if there be a universal opposition.
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Now in the soul of a Child of God there is an opposition to sin, a universal one, a spiritual one,
Now in the soul of a Child of God there is an opposition to since, a universal one, a spiritual one,
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and I may put a fourth, a powerful, universal, spiritual, irreconcilable opposition: I'le open these. First, A powerful opposition:
and I may put a fourth, a powerful, universal, spiritual, irreconcilable opposition: I'll open these. First, A powerful opposition:
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That is, he doth not onely wish that he could not sin, and wish that he might be otherwise,
That is, he does not only wish that he could not sin, and wish that he might be otherwise,
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but he makes it to be the great work of his life above all things in the World, to set himself against his sin;
but he makes it to be the great work of his life above all things in the World, to Set himself against his since;
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so as if God would speak from Heaven and say unto him, Poor creature!
so as if God would speak from Heaven and say unto him, Poor creature!
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what wouldest thou that I should do for thee? this soul would answer to God, Lord, thou that knowest all things, knowest this is the unfeigned desire of my soul above all things, O giveme but power against my sin,
what Wouldst thou that I should do for thee? this soul would answer to God, Lord, thou that Knowest all things, Knowest this is the unfeigned desire of my soul above all things, Oh Give me but power against my since,
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and especially against those special sins that my nature is most inclinable to. O! this is that that my heart is most against.
and especially against those special Sins that my nature is most inclinable to. OH! this is that that my heart is most against.
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Many people extreamly deceive themselves in this, in thinking that they oppose their sins, because they have some wishes,
Many people extremely deceive themselves in this, in thinking that they oppose their Sins, Because they have Some wishes,
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and desires, they would be glad that things were better with them then they are:
and Desires, they would be glad that things were better with them then they Are:
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I, but dost thou look upon it as a matter of life and death, and thereupon thy soul doth more strongly work in its opposition against thy sin,
I, but dost thou look upon it as a matter of life and death, and thereupon thy soul does more strongly work in its opposition against thy since,
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then against any thing in the World besides? many men and women have strong spirits in following their sins,
then against any thing in the World beside? many men and women have strong spirits in following their Sins,
av p-acp d n1 p-acp dt n1 a-acp? d n2 cc n2 vhb j n2 p-acp vvg po32 n2,
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but their spirits are not strong in the opposing of their sins: But he that is gracious, makes it to be his greatest and chiefest work.
but their spirits Are not strong in the opposing of their Sins: But he that is gracious, makes it to be his greatest and chiefest work.
cc-acp po32 n2 vbr xx j p-acp dt vvg pp-f po32 n2: cc-acp pns31 cst vbz j, vvz pn31 pc-acp vbi po31 js cc js-jn n1.
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And then the Second thing, It is a universal opposition; and that in these Two regards.
And then the Second thing, It is a universal opposition; and that in these Two regards.
cc av dt ord n1, pn31 vbz dt j n1; cc cst p-acp d crd n2.
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First, All the faculties in the soul do rise up against sin:
First, All the faculties in the soul do rise up against since:
ord, d dt n2 p-acp dt n1 vdb vvi a-acp p-acp n1:
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There is some kind of opposition in a wicked man against sin, that is, his conscience sometimes doth oppose the lusts that there is in his affections:
There is Some kind of opposition in a wicked man against since, that is, his conscience sometime does oppose the Lustiest that there is in his affections:
pc-acp vbz d n1 pp-f n1 p-acp dt j n1 p-acp n1, cst vbz, po31 n1 av vdz vvi dt n2 cst pc-acp vbz p-acp po31 n2:
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It may be, a wicked man hath a convinc't conscience; and his conscience will not let him to be at quiet;
It may be, a wicked man hath a convinced conscience; and his conscience will not let him to be At quiet;
pn31 vmb vbi, dt j n1 vhz dt j-vvn n1; cc po31 n1 vmb xx vvi pno31 pc-acp vbi p-acp j-jn;
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but in his affections there is a liking of sin, onely his conscience will not let him be at quiet:
but in his affections there is a liking of since, only his conscience will not let him be At quiet:
cc-acp p-acp po31 n2 pc-acp vbz dt n-vvg pp-f n1, av-j po31 n1 vmb xx vvi pno31 vbb p-acp j-jn:
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— You will say, how shall a man discern this? You may discern it thus;
— You will say, how shall a man discern this? You may discern it thus;
— pn22 vmb vvi, q-crq vmb dt n1 vvi d? pn22 vmb vvi pn31 av;
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If the opposition be meerly in your conscience and not in your heart and affections,
If the opposition be merely in your conscience and not in your heart and affections,
cs dt n1 vbb av-j p-acp po22 n1 cc xx p-acp po22 n1 cc n2,
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then, though indeed you dare not for the present commit such a sin, yet you could wish with all your heart that you might have liberty to do it;
then, though indeed you Dare not for the present commit such a since, yet you could wish with all your heart that you might have liberty to do it;
av, cs av pn22 vvb xx p-acp dt j vvi d dt n1, av pn22 vmd vvi p-acp d po22 n1 cst pn22 vmd vhi n1 pc-acp vdi pn31;
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you could wish that there were not such a Law to forbid it; you could be glad that that Law were more loose:
you could wish that there were not such a Law to forbid it; you could be glad that that Law were more lose:
pn22 vmd vvi cst a-acp vbdr xx d dt n1 pc-acp vvi pn31; pn22 vmd vbi j cst d n1 vbdr av-dc j:
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And you would fain have such a thing not to be a sin; and if you could commit it quietly without any danger, you would do it:
And you would fain have such a thing not to be a since; and if you could commit it quietly without any danger, you would do it:
cc pn22 vmd av-j vhi d dt n1 xx pc-acp vbi dt n1; cc cs pn22 vmd vvi pn31 av-jn p-acp d n1, pn22 vmd vdi pn31:
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Now the opposition is not in your will, it is onely in your conscience: This is an opposition to sin that a carnal heart may have;
Now the opposition is not in your will, it is only in your conscience: This is an opposition to since that a carnal heart may have;
av dt n1 vbz xx p-acp po22 n1, pn31 vbz av-j p-acp po22 n1: d vbz dt n1 p-acp n1 cst dt j n1 vmb vhi;
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that is, he may have his conscience so flye in his face, as that he shall not dare for the present to commit his sin, no not in secret;
that is, he may have his conscience so fly in his face, as that he shall not Dare for the present to commit his since, no not in secret;
d vbz, pns31 vmb vhi po31 n1 av vvi p-acp po31 n1, c-acp cst pns31 vmb xx vvi p-acp dt j pc-acp vvi po31 n1, uh-dx xx p-acp j-jn;
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a man may come so far:
a man may come so Far:
dt n1 vmb vvi av av-j:
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You will say, Indeed, many hypocrites may go thus far, as not to commit sin before others,
You will say, Indeed, many Hypocrites may go thus Far, as not to commit since before Others,
pn22 vmb vvi, av, d n2 vmb vvi av av-j, c-acp xx pc-acp vvi n1 p-acp n2-jn,
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but yet if it be in secret, then they will do it;
but yet if it be in secret, then they will do it;
cc-acp av cs pn31 vbb p-acp j-jn, cs pns32 vmb vdi pn31;
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No, a natural conscience may be able to carry a man to this height, that is, not onely to abstain from sin because of others,
No, a natural conscience may be able to carry a man to this height, that is, not only to abstain from since Because of Others,
uh-x, dt j n1 vmb vbi j pc-acp vvi dt n1 p-acp d n1, cst vbz, xx av-j pc-acp vvi p-acp n1 c-acp pp-f n2-jn,
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but from the acts of sin in secret, that he dares not for his life (though there be none but God and himself together) give way to his sin,
but from the acts of since in secret, that he dares not for his life (though there be none but God and himself together) give Way to his since,
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and yet no saving-grace all this while:
and yet no Saving grace all this while:
cc av dx n1 av-d d n1:
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— You will say, how can that be? because though his conscience will not let him be quiet,
— You will say, how can that be? Because though his conscience will not let him be quiet,
— pn22 vmb vvi, q-crq vmb d vbi? p-acp cs po31 n1 vmb xx vvb pno31 vbi j-jn,
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yet he would be glad to have his sin if he might; here's no change of nature that's the evidence, that there is no grace;
yet he would be glad to have his since if he might; here's no change of nature that's the evidence, that there is no grace;
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for if a man abstain from sin out of a principle of grace, it is from the change of his nature;
for if a man abstain from since out of a principle of grace, it is from the change of his nature;
c-acp cs dt n1 vvi p-acp n1 av pp-f dt n1 pp-f n1, pn31 vbz p-acp dt n1 pp-f po31 n1;
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and certainly here's no change of nature in this:
and Certainly here's no change of nature in this:
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so that it is not a universal opposition, it's but onely in one part of his soul:
so that it is not a universal opposition, it's but only in one part of his soul:
av cst pn31 vbz xx dt j n1, pn31|vbz p-acp j p-acp crd n1 pp-f po31 n1:
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But now the opposition of a gracious heart it is in the whole soul; not onely my conscience is against my sin, but my will, and my asfections;
But now the opposition of a gracious heart it is in the Whole soul; not only my conscience is against my since, but my will, and my asfections;
cc-acp av dt n1 pp-f dt j n1 pn31 vbz p-acp dt j-jn n1; xx av-j po11 n1 vbz p-acp po11 n1, cc-acp po11 n1, cc po11 n2;
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I have a principle in my will and affections, as well as in my conscience; all the faculties of the soul do oppose the sin.
I have a principle in my will and affections, as well as in my conscience; all the faculties of the soul do oppose the since.
pns11 vhb dt n1 p-acp po11 n1 cc n2, c-acp av c-acp p-acp po11 n1; d dt n2 pp-f dt n1 vdb vvi dt n1.
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And then Secondly, It's universal, that is, there's the opposition of all sin: not onely of some particular sin, but of every sin;
And then Secondly, It's universal, that is, there's the opposition of all since: not only of Some particular since, but of every since;
cc av ord, pn31|vbz j, cst vbz, pc-acp|vbz dt n1 pp-f d n1: xx av-j pp-f d j n1, cc-acp pp-f d n1;
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what ever the sin be, yet the heart doth oppose it:
what ever the since be, yet the heart does oppose it:
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So as it can appeal to God, Lord, thou that knowest all things, knowest there is not one way of wickedness in me, there's not one sin that my soul gives way to,
So as it can appeal to God, Lord, thou that Knowest all things, Knowest there is not one Way of wickedness in me, there's not one since that my soul gives Way to,
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but there is in my heart an opposition against every sin. And then I say, It's a spiritual opposition;
but there is in my heart an opposition against every since. And then I say, It's a spiritual opposition;
cc-acp pc-acp vbz p-acp po11 n1 dt n1 p-acp d n1. cc av pns11 vvb, pn31|vbz dt j n1;
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by that I mean this, that it's an opposition, not from arguments onely without that, because of the danger, or shame, or prejudice that will come by it;
by that I mean this, that it's an opposition, not from Arguments only without that, Because of the danger, or shame, or prejudice that will come by it;
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but the opposition is from a contrary stream of grace that there is in the heart:
but the opposition is from a contrary stream of grace that there is in the heart:
cc-acp dt n1 vbz p-acp dt j-jn n1 pp-f n1 cst pc-acp vbz p-acp dt n1:
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There's such a temptation to sin;
There's such a temptation to since;
pc-acp|vbz d dt n1 p-acp n1;
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but a carnal heart may think if I commit it, then there may come this ill,
but a carnal heart may think if I commit it, then there may come this ill,
cc-acp dt j n1 vmb vvi cs pns11 vvb pn31, cs pc-acp vmb vvi d n-jn,
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and the other evil of it, and so I will not commit it:
and the other evil of it, and so I will not commit it:
cc dt j-jn n-jn pp-f pn31, cc av pns11 vmb xx vvi pn31:
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But a gracious heart doth not oppose onely from such arguments, but from a contrary stream of grace that there is in the soul;
But a gracious heart does not oppose only from such Arguments, but from a contrary stream of grace that there is in the soul;
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now when the opposition to sin comes from a contrary stream of grace, then the opposition is not onely to keep sin from acting,
now when the opposition to since comes from a contrary stream of grace, then the opposition is not only to keep since from acting,
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but indeed it doth decreass the habits of sin:
but indeed it does decreass the habits of since:
cc-acp av pn31 vdz n1 dt n2 pp-f n1:
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And this should be the care of a godly man or woman, not meerly to keep in, that is, to restrain sin,
And this should be the care of a godly man or woman, not merely to keep in, that is, to restrain since,
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but let me oppose the habits of sin: Let me find the habits of my sin to be weakned and mortified in me:
but let me oppose the habits of since: Let me find the habits of my since to be weakened and mortified in me:
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Let me follow my corruption to the very root of it, and there labour to get the very root of my corruption to be deaded:
Let me follow my corruption to the very root of it, and there labour to get the very root of my corruption to be deadened:
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O here's the work of a Child of God!
Oh here's the work of a Child of God!
uh av|vbz dt n1 pp-f dt n1 pp-f np1
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As now in the opposition of a stream of water, water that runs in such a stream, there may be two wayes to oppose it:
As now in the opposition of a stream of water, water that runs in such a stream, there may be two ways to oppose it:
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Either you may make a damm, and so damm it up:
Either you may make a Damn, and so Damn it up:
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— Or otherwise, if there could be gotten a contrary stream, and so by that to overpower it;
— Or otherwise, if there could be got a contrary stream, and so by that to overpower it;
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this would be another manner of opposition then meerly the damming of it up:
this would be Another manner of opposition then merely the damming of it up:
d vmd vbi j-jn n1 pp-f n1 av av-j dt vvg pp-f pn31 a-acp:
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If you damm up a stream, it rises up higher and higher, and seeks to get vent one way or other;
If you Damn up a stream, it rises up higher and higher, and seeks to get vent one Way or other;
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but if there were a contrary stream that would carry it smoothly away:
but if there were a contrary stream that would carry it smoothly away:
cc-acp cs pc-acp vbdr dt j-jn n1 cst vmd vvi pn31 av-j av:
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— So 'tis when the sins of wicked men are opposed, not onely when they are opposed by their friends, that these will not let them commit such a sin;
— So it's when the Sins of wicked men Are opposed, not only when they Are opposed by their Friends, that these will not let them commit such a since;
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but when their very consciences oppose their sin, their sin swells up the more, and they seek all evasions how they can get to have liberty to the commission of their sin;
but when their very Consciences oppose their since, their since Swells up the more, and they seek all evasions how they can get to have liberty to the commission of their since;
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and if once they have but broken over the damm, they run with more violence; as many young people, when they are under government, their sin is but damm'd up,
and if once they have but broken over the Damn, they run with more violence; as many young people, when they Are under government, their since is but dammed up,
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and their sins are swelling, and their hearts would fain have vent for their sin, but they dare not:
and their Sins Are swelling, and their hearts would fain have vent for their since, but they Dare not:
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But then afterwards when they come to be for themselves, their sin breaks out so much the more:
But then afterwards when they come to be for themselves, their since breaks out so much the more:
cc-acp av av c-crq pns32 vvb pc-acp vbi p-acp px32, po32 n1 vvz av av av-d dt av-dc:
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But a gracious heart hath a new nature which God hath put into the soul, which is contrary to the nature of sin:
But a gracious heart hath a new nature which God hath put into the soul, which is contrary to the nature of since:
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That's the spiritual way of opposition of sin. And then it's an irrecocinlable opposition;
That's the spiritual Way of opposition of since. And then it's an irrecocinlable opposition;
d|vbz dt j n1 pp-f n1 pp-f n1. cc av pn31|vbz dt j n1;
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that is, such a soul that hath any truth of grace, will never be reconcil'd with any one sin:
that is, such a soul that hath any truth of grace, will never be reconciled with any one since:
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It resolves with it self, what ever becomes of me, yea though I should perish eternally,
It resolves with it self, what ever becomes of me, yea though I should perish eternally,
pn31 vvz p-acp pn31 n1, r-crq av vvz pp-f pno11, uh cs pns11 vmd vvi av-j,
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yet I am resolved to fight against my sin eternally:
yet I am resolved to fight against my since eternally:
av pns11 vbm vvn pc-acp vvi p-acp po11 n1 av-j:
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Yea, at such a time as a soul is afraid that God will cast it away for ever,
Yea, At such a time as a soul is afraid that God will cast it away for ever,
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yet at that time such a soul would be loath to sin against God — You shall have some men that have horrors of conscience,
yet At that time such a soul would be loath to sin against God — You shall have Some men that have horrors of conscience,
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and they are afraid that God will •ast them off; why then upon that, then I •ad as good leave of all, say they;
and they Are afraid that God will •ast them off; why then upon that, then I •ad as good leave of all, say they;
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and if I must be damn'd, I had as good be damn'd for somewhat; O this is a sign that grace hath not got •nto thy heart:
and if I must be damned, I had as good be damned for somewhat; Oh this is a Signen that grace hath not god •nto thy heart:
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But there's another now, that •ath some principles of grace got into his soul, •nd it may be such a one may have terrors of •onscience too,
But there's Another now, that •ath Some principles of grace god into his soul, •nd it may be such a one may have terrors of •onscience too,
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and may be afraid that at 〈 ◊ 〉 it shall be cast away: But yet it concludes •hus;
and may be afraid that At 〈 ◊ 〉 it shall be cast away: But yet it concludes •hus;
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Well, whatsoever becomes of me, let God do with me what he will, yet I will do •hat I can to honour him:
Well, whatsoever becomes of me, let God do with me what he will, yet I will do •hat I can to honour him:
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The name of God 〈 ◊ 〉 blessed for ever, what ever becomes of me:
The name of God 〈 ◊ 〉 blessed for ever, what ever becomes of me:
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901
•nd therefore that evil of mine that is in my •eart, I am resolved to set my self against to ••e uttermost for ever — Now this is a ••gn that there is grace,
•nd Therefore that evil of mine that is in my •eart, I am resolved to Set my self against to ••e uttermost for ever — Now this is a ••gn that there is grace,
vvb av d n-jn pp-f png11 cst vbz p-acp po11 n1, pns11 vbm vvn pc-acp vvi po11 n1 p-acp pc-acp vbi j c-acp av — av d vbz dt n1 cst pc-acp vbz n1,
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902
though much cor•uption doth very much prevail,
though much cor•uption does very much prevail,
cs d n1 vdz av av-d vvi,
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903
You may see now as I go along, thus much, •hat there may be spots in one, and spots in the •ther;
You may see now as I go along, thus much, •hat there may be spots in one, and spots in the •ther;
pn22 vmb vvi av c-acp pns11 vvb a-acp, av av-d, av a-acp vmb vbi n2 p-acp crd, cc n2 p-acp dt n1;
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But here's a great deal of difference be••een the sins of the one, and the sins of the ••her.
But here's a great deal of difference be••een the Sins of the one, and the Sins of the ••her.
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905
Further, Consider the grounds upon which •icked men do ordinarily sin:
Further, Consider the grounds upon which •icked men do ordinarily since:
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906
Godly men 〈 ◊ 〉 rarely be found to commit sin upon such •ounds as wicked men do!
Godly men 〈 ◊ 〉 rarely be found to commit since upon such •ounds as wicked men do!
j n2 〈 sy 〉 av-j vbi vvn pc-acp vvi n1 p-acp d n2 c-acp j n2 vdb!
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907
— There are •any grounds upon which wicked men go, 〈 ◊ 〉 the commission of sin:
— There Are •any grounds upon which wicked men go, 〈 ◊ 〉 the commission of since:
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908
— I shall but •ame them, and yet in the naming of them, I do verily perswade my self I may speak to many of your hearts. As thus:
— I shall but •ame them, and yet in the naming of them, I do verily persuade my self I may speak to many of your hearts. As thus:
— pns11 vmb cc-acp vvi pno32, cc av p-acp dt n-vvg pp-f pno32, pns11 vdb av-j vvi po11 n1 pns11 vmb vvi p-acp d pp-f po22 n2. c-acp av:
(5) sermon (DIV1)
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909
Commit a sin, why it's but one, and I will not live in many sins: It's but one sin that I would live in;
Commit a since, why it's but one, and I will not live in many Sins: It's but one since that I would live in;
vvb dt n1, c-crq pn31|vbz p-acp crd, cc pns11 vmb xx vvi p-acp d n2: pn31|vbz p-acp crd n1 cst pns11 vmd vvi p-acp;
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910
and in that I hope God may favour me: What, not in one! — Why, Godly men will not do so;
and in that I hope God may favour me: What, not in one! — Why, Godly men will not do so;
cc p-acp cst pns11 vvb np1 vmb vvi pno11: q-crq, xx p-acp pi! — uh-crq, j n2 vmb xx vdi av;
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911
where was there ever a godly man on the face of the Earth that would allow himself in a sin because it was but one? —
where was there ever a godly man on the face of the Earth that would allow himself in a since Because it was but one? —
q-crq vbds a-acp av dt j n1 p-acp dt n1 pp-f dt n1 cst vmd vvi px31 p-acp dt n1 c-acp pn31 vbds cc-acp pi? —
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912
Secondly, Saith a carnal heart, It's but one, and it's a little one: I will not commit such gross sins as others do, I will not swear,
Secondly, Says a carnal heart, It's but one, and it's a little one: I will not commit such gross Sins as Others do, I will not swear,
ord, vvz dt j n1, pn31|vbz p-acp crd, cc pn31|vbz dt av-j pi: pns11 vmb xx vvi d j n2 c-acp n2-jn vdb, pns11 vmb xx vvi,
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913
and openly profane the Sabbath, and be drunk, and a Whore-master:
and openly profane the Sabbath, and be drunk, and a Whoremaster:
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914
But sins in thought, and of a lesser nature, I hope they may be born withall? And what need a man be so strict and precise? I,
But Sins in Thought, and of a lesser nature, I hope they may be born withal? And what need a man be so strict and precise? I,
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915
but know, that a gracious heart would never reason after such a manner;
but know, that a gracious heart would never reason After such a manner;
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916
O no, such a one knows, that the least sin is a greater evil then the greatest affliction;
Oh no, such a one knows, that the least since is a greater evil then the greatest affliction;
uh uh-dx, d dt pi vvz, cst dt ds n1 vbz dt jc n-jn cs dt js n1;
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that there is more evil in the least sin, then there is in all the torments of Hell besides:
that there is more evil in the least since, then there is in all the torments of Hell beside:
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918
And a godly man that understands the wayes of God, doth know, that the least sin must have the blood of Jesus Christ to purge it out, that is more worth then ten Thousand worlds;
And a godly man that understands the ways of God, does know, that the least since must have the blood of jesus christ to purge it out, that is more worth then ten Thousand world's;
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94
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919
and therefore he will no• allow himself in the least, because it is a little one. The Third ground is this:
and Therefore he will no• allow himself in the least, Because it is a little one. The Third ground is this:
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920
Why, the best of all have their sins as well as we: Those that we read of in Scripture, have they not fallen into foul sins:
Why, the best of all have their Sins as well as we: Those that we read of in Scripture, have they not fallen into foul Sins:
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921
But I beseech you mark, though godly men have their infirmities, yet shew me any example that ever there was since the beginning of the World, any one godly man that did plead for his sin upon this account,
But I beseech you mark, though godly men have their infirmities, yet show me any Exampl that ever there was since the beginning of the World, any one godly man that did plead for his since upon this account,
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922
because another godly man had committed it: O! he doth not commit sin upon such a ground as this is:
Because Another godly man had committed it: OH! he does not commit since upon such a ground as this is:
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923
He will not venture upon the practice of sin, because he sees others are guilty of it as well as himself;
He will not venture upon the practice of since, Because he sees Others Are guilty of it as well as himself;
pns31 vmb xx vvi p-acp dt n1 pp-f n1, c-acp pns31 vvz n2-jn vbr j pp-f pn31 a-acp av c-acp px31;
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924
Oh no, If God hath dishonour by another, let me take heed how I add to this dishonour, saith a gracious heart.
O no, If God hath dishonour by Another, let me take heed how I add to this dishonour, Says a gracious heart.
uh uh-dx, cs np1 vhz n1 p-acp j-jn, vvb pno11 vvi n1 c-crq pns11 vvb p-acp d n1, vvz dt j n1.
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925
Fourthly, Another ground is, because their sin is not so bad as the sins of others; mine is not the worst:
Fourthly, another ground is, Because their since is not so bad as the Sins of Others; mine is not the worst:
ord, j-jn n1 vbz, p-acp po32 n1 vbz xx av j c-acp dt n2 pp-f n2-jn; n1 vbz xx dt js:
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926
Come and rebuke them for a sin, why, God grant you never do any worse — Indeed in matters of affliction we may reason from a less to a greater,
Come and rebuke them for a since, why, God grant you never do any Worse — Indeed in matters of affliction we may reason from a less to a greater,
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927
and take up a less to prevent a greater; but in matters of sin we should never make such comparisons;
and take up a less to prevent a greater; but in matters of since we should never make such comparisons;
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928
there is a kind of infiniteness in sin, and the least sin is enough to be my eternal ruine:
there is a kind of infiniteness in since, and the least since is enough to be my Eternal ruin:
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97
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929
What's that to me because others do worse? I beseech you consider of it, as we name these things, for I do not stand to enlarge every one:
What's that to me Because Others do Worse? I beseech you Consider of it, as we name these things, for I do not stand to enlarge every one:
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930
For the truth is, there's never a one of these but might be inlarged into a Sermon,
For the truth is, there's never a one of these but might be enlarged into a Sermon,
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931
and might be a great use to take away these grounds of sin upon which ungodly men do commit their sin. Fifthly, Another is this:
and might be a great use to take away these grounds of since upon which ungodly men do commit their since. Fifthly, another is this:
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932
A wicked heart will venture upon sin, why, because he heart that God is merciful, and God's not so strict as many make him:
A wicked heart will venture upon since, why, Because he heart that God is merciful, and God's not so strict as many make him:
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933
This is a sign thy spot is not the spot of Gods Children:
This is a Signen thy spot is not the spot of God's Children:
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934
Where do we ever find that a gracious heart would ever reason thus, there is mercy with the Lord and therefore let me sin? O no, the reasonings of a gracious heart are, There is mercies with thee, O Lord, that then mayest be feared, and therefore thou shalt be feared:
Where do we ever find that a gracious heart would ever reason thus, there is mercy with the Lord and Therefore let me since? O no, the reasonings of a gracious heart Are, There is Mercies with thee, Oh Lord, that then Mayest be feared, and Therefore thou shalt be feared:
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935
Not, there are mercies with thee and therefore thou shalt be dishonoured;
Not, there Are Mercies with thee and Therefore thou shalt be dishonoured;
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936
If there be such kind of reasonings in thy heart, that thou venturest upon sin upon this ground,
If there be such kind of reasonings in thy heart, that thou venturest upon since upon this ground,
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because God is merciful, know, that the Lord speaks to thy soul this day, that thy spot is not the spot of Gods Children.
Because God is merciful, know, that the Lord speaks to thy soul this day, that thy spot is not the spot of God's Children.
c-acp np1 vbz j, vvb, cst dt n1 vvz p-acp po21 n1 d n1, cst po21 n1 vbz xx dt n1 pp-f npg1 n2.
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938
Sixthly, And farther, Not onely because God is merciful, but God hath been already merciful;
Sixthly, And farther, Not only Because God is merciful, but God hath been already merciful;
j, cc av-jc, xx av-j c-acp np1 vbz j, cc-acp np1 vhz vbn av j;
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939
Indeed I hear that there is a great deal of danger in sin, but I have liv'd all this while,
Indeed I hear that there is a great deal of danger in since, but I have lived all this while,
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940
and nothing hath come of it; O! for men to sin upon reasoning of Gods patience!
and nothing hath come of it; OH! for men to sin upon reasoning of God's patience!
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941
because the Lord hath been patient and suffered them all this while:
Because the Lord hath been patient and suffered them all this while:
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942
O this is wicked boldness in thy heart, thou knowest not with whom it is thou hast to deal:
Oh this is wicked boldness in thy heart, thou Knowest not with whom it is thou hast to deal:
uh d vbz j n1 p-acp po21 n1, pns21 vv2 xx p-acp ro-crq pn31 vbz pns21 vh2 pc-acp vvi:
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943
Thou hast escaped all this while, O but a sinner a hundred years old shall be accursed:
Thou hast escaped all this while, Oh but a sinner a hundred Years old shall be accursed:
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944
Thy spot is not the spot of Gods Child, that dar'st venture upon thy sin because thou hast escap'd so long a time as thou hast done. Seventhly, And then yet farther;
Thy spot is not the spot of God's Child, that Darest venture upon thy since Because thou hast escaped so long a time as thou hast done. Seventhly, And then yet farther;
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945
There's another ground that is worse then all these, that some will venture upon sin,
There's Another ground that is Worse then all these, that Some will venture upon since,
pc-acp|vbz j-jn n1 cst vbz jc cs d d, cst d vmb vvi p-acp n1,
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946
why, because Jesus Christ hath died for sinners, because there is a purchase for the pardon of sin:
why, Because jesus christ hath died for Sinners, Because there is a purchase for the pardon of since:
uh-crq, c-acp np1 np1 vhz vvn p-acp n2, c-acp pc-acp vbz dt n1 p-acp dt n1 pp-f n1:
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947
Oh this is a most desperate turning the grace of God into wantoness, to dare to venture upon the commission of thy sin because Christ came to purchase the pardon of sin!
O this is a most desperate turning the grace of God into wantonness, to Dare to venture upon the commission of thy since Because christ Come to purchase the pardon of since!
uh d vbz dt av-ds j vvg dt n1 pp-f np1 p-acp n1, pc-acp vvi pc-acp vvi p-acp dt n1 pp-f po21 n1 c-acp np1 vvd pc-acp vvi dt n1 pp-f n1!
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948
why, did not Jesus Christ come into the World to dissolve the works of the Devil,
why, did not jesus christ come into the World to dissolve the works of the devil,
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949
and dost thou make Jesus Christ to be a means to strengthen the works of the Devil: Bold and presumptuous heart!
and dost thou make jesus christ to be a means to strengthen the works of the devil: Bold and presumptuous heart!
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950
the Lord rebuke thee, that dost account the blood of Jesus Christ not onely as a common thing,
the Lord rebuke thee, that dost account the blood of jesus christ not only as a Common thing,
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951
but as a polluted thing, as an unclean thing; surely thy spot is not the spot of Gods Children. Eighthly, Another ground is this:
but as a polluted thing, as an unclean thing; surely thy spot is not the spot of God's Children. Eighthly, another ground is this:
cc-acp c-acp dt j-vvn n1, c-acp dt j n1; av-j po21 n1 vbz xx dt n1 pp-f npg1 n2. j, j-jn n1 vbz d:
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952
A temptation comes to sin, and they will venture upon it: Why? they hope they shall repent afterwards;
A temptation comes to since, and they will venture upon it: Why? they hope they shall Repent afterwards;
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953
and though I do sin, it is but repenting afterwards;
and though I do sin, it is but repenting afterwards;
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and if I do repent afterwards, then my sin shall be for given me, and not laid to my charge:
and if I do Repent afterwards, then my since shall be for given me, and not laid to my charge:
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955
But have you any thing in Scripture, That any Child of God committed sin upon such a ground as this is? and if thou dost so, thy spot likewise is not the spot of Gods Children:
But have you any thing in Scripture, That any Child of God committed since upon such a ground as this is? and if thou dost so, thy spot likewise is not the spot of God's Children:
cc-acp vhb pn22 d n1 p-acp n1, cst d n1 pp-f np1 vvd n1 p-acp d dt n1 c-acp d vbz? cc cs pns21 vd2 av, po21 n1 av vbz xx dt n1 pp-f npg1 n2:
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O foolish and base heart, thou wilt do that now, that thou dost know thou mayest wish thou had'st never done: This is in finite folly;
Oh foolish and base heart, thou wilt do that now, that thou dost know thou Mayest wish thou Hadst never done: This is in finite folly;
uh j cc j n1, pns21 vm2 vdi d av, cst pns21 vd2 vvi pns21 vm2 vvi pns21 vhd2 av-x vdn: d vbz p-acp j n1;
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957
and surely God doth not leave his Children to such wickedness as this is, to venture upon sin upon such grounds as these are.
and surely God does not leave his Children to such wickedness as this is, to venture upon since upon such grounds as these Are.
cc av-j np1 vdz xx vvi po31 n2 p-acp d n1 c-acp d vbz, pc-acp vvi p-acp n1 p-acp d n2 c-acp d vbr.
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Ninethly, Another ground may be this: They will venture upon it; why? because it may possibly stand with grace:
Ninthly, another ground may be this: They will venture upon it; why? Because it may possibly stand with grace:
av, j-jn n1 vmb vbi d: pns32 vmb vvi p-acp pn31; q-crq? c-acp pn31 vmb av-j vvi p-acp n1:
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You shall hear sometimes, many that make some kind of profession, to be reasoning after this manner:
You shall hear sometime, many that make Some kind of profession, to be reasoning After this manner:
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960
They will not indeed commit such things as they think cannot possibly stand with grace;
They will not indeed commit such things as they think cannot possibly stand with grace;
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but if they think it may possibly stand with grace, they will make that to be the ground of their venturing upon it:
but if they think it may possibly stand with grace, they will make that to be the ground of their venturing upon it:
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O wretched and vile heart, that shalt thus reason to commit sin because it may possibly stand with grace!
Oh wretched and vile heart, that shalt thus reason to commit since Because it may possibly stand with grace!
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Suppose it should be so, that many a man that commits such a sin should go to Heaven;
Suppose it should be so, that many a man that commits such a since should go to Heaven;
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but is it possible that a man commiting sin upon such a ground, may go to Heaven:
but is it possible that a man committing since upon such a ground, may go to Heaven:
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There's a great deal of difference between a thing done, and a thing done upon such a ground.
There's a great deal of difference between a thing done, and a thing done upon such a ground.
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Tenthly, Lastly, (though many others might be named) for a man to venture upon a sin,
Tenthly, Lastly, (though many Others might be nam) for a man to venture upon a since,
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why, because he hath done much good:
why, Because he hath done much good:
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This likewise is not the spot of Gods Child, for one to sin upon such a ground:
This likewise is not the spot of God's Child, for one to sin upon such a ground:
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I have done some good, and therefore I may venture upon some sin:
I have done Some good, and Therefore I may venture upon Some since:
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This is the wickedness of a mans heart, that if he hath (as they use to say) kept his Church, he thinks he may have liberty in the week-day the more;
This is the wickedness of a men heart, that if he hath (as they use to say) kept his Church, he thinks he may have liberty in the weekday the more;
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if he be devout upon the Lords day, he may take liberty so much the more upon the week-day:
if he be devout upon the lords day, he may take liberty so much the more upon the weekday:
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O this is an Argument of a base and carnal heart, that knows not the wayes of God:
Oh this is an Argument of a base and carnal heart, that knows not the ways of God:
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To take liberty upon sin at one time, because they have been devout, and done good at another time:
To take liberty upon since At one time, Because they have been devout, and done good At Another time:
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That's the next head, the different grounds. I shall name but one thing more:
That's the next head, the different grounds. I shall name but one thing more:
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That a godly man in the commission of sin, he makes his falling into one sin, to be a means to help him against that sin, and against many others:
That a godly man in the commission of since, he makes his falling into one since, to be a means to help him against that since, and against many Others:
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If the Lord shall let him fall into some one sin, I say, he will make that to be a means to cleanse many others;
If the Lord shall let him fallen into Some one since, I say, he will make that to be a means to cleanse many Others;
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but especially, to take heed against that sin:
but especially, to take heed against that since:
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The bespotting of himself in some one spot, will be a means for the cleansing of many spots:
The bespot of himself in Some one spot, will be a means for the cleansing of many spots:
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Though he dare not commit sin upon that ground, yet it falls out so in the effect:
Though he Dare not commit since upon that ground, yet it falls out so in the Effect:
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As sometimes, if there be a few small spots in a Childs Coat, you regard not them;
As sometime, if there be a few small spots in a Child's Coat, you regard not them;
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but if there be some great spot, it causes you to wash the whole Coat:
but if there be Some great spot, it Causes you to wash the Whole Coat:
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So it is with one that hath any grace, if the Lord (notwithstanding his watchfulness and care) shall let him fall into some great spot, he makes this use, To be cleansing and washing of his soul, not onely from that spot,
So it is with one that hath any grace, if the Lord (notwithstanding his watchfulness and care) shall let him fallen into Some great spot, he makes this use, To be cleansing and washing of his soul, not only from that spot,
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but from all other spots he knows in himself;
but from all other spots he knows in himself;
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but especially, to set himself against that particular sin, he will take heed of ever falling into that again:
but especially, to Set himself against that particular since, he will take heed of ever falling into that again:
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☞ And therefore give me an example in all the book of God, where any one man that was godly, committed the same sin twice:
☞ And Therefore give me an Exampl in all the book of God, where any one man that was godly, committed the same since twice:
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I say, after an act of repentance:
I say, After an act of Repentance:
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It's true Peter denyed his Master thrice, I, but that was as a continued thing, it was not after Peters heart was smitten and humbled,
It's true Peter denied his Master thrice, I, but that was as a continued thing, it was not After Peter's heart was smitten and humbled,
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after his conviction and repentance — And for my part, I know no example from Genesis to the Revelation, of any one Child of God that fe•• twice into an outward Act;
After his conviction and Repentance — And for my part, I know no Exampl from Genesis to the Revelation, of any one Child of God that fe•• twice into an outward Act;
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I do not say, the sins of thought, they may be repented of, an fallen into again,
I do not say, the Sins of Thought, they may be repented of, an fallen into again,
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though the heart do labour and strive against them;
though the heart do labour and strive against them;
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but for an outward a•• of sin that any Child of God did ever fall into after God had shown him the evil,
but for an outward a•• of since that any Child of God did ever fallen into After God had shown him the evil,
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and h• had tepented of it:
and h• had tepented of it:
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— And therefore the condition must needs be sad, when it is such as there can be no example in all the Scriptur to parallel it:
— And Therefore the condition must needs be sad, when it is such as there can be no Exampl in all the Scripture to parallel it:
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For I appeal to thee, thou the makest any Profession of Religion, and thou fallest into some act of sin;
For I appeal to thee, thou the Makest any Profession of Religion, and thou Fallest into Some act of since;
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Either thy Conscience doth accuse thee, and thou dost repent, or it doth not accuse thee, and thou dost not repent:
Either thy Conscience does accuse thee, and thou dost Repent, or it does not accuse thee, and thou dost not Repent:
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If thy Conscience doth not accuse thee, and thou dost not repent, that's a sign thy heart is not troubled:
If thy Conscience does not accuse thee, and thou dost not Repent, that's a Signen thy heart is not troubled:
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— Well, if thy heart be troubled, and thou hast repented, give me an example of any one Child of God, that fell into such an act of sin again — Yea, I shall shew you in divers examples in Scripture, that evermore those Children of God that have been overtaken with their sin, they have been more eminent in that grace that is most contrary to that sin, than in any other grace.
— Well, if thy heart be troubled, and thou hast repented, give me an Exampl of any one Child of God, that fell into such an act of since again — Yea, I shall show you in diverse Examples in Scripture, that evermore those Children of God that have been overtaken with their since, they have been more eminent in that grace that is most contrary to that since, than in any other grace.
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Peter he fell through cowardise, to betray his Master:Peter he fell through cowardice, to betray his Master:
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But yet when the Scripture speaks of him afterwards, it notes him specially for his boldness, in John 21. 7. Therefore the Disciple whom Jesu's loved, saith unto Peter, it is the Lord;
But yet when the Scripture speaks of him afterwards, it notes him specially for his boldness, in John 21. 7. Therefore the Disciple whom Jesu's loved, Says unto Peter, it is the Lord;
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now when Simon Peter heard that it was the Lord, he girt his fishers Coat unto him,
now when Simon Peter herd that it was the Lord, he girded his Fishers Coat unto him,
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and did cast himself into the Sea: Oh the love of Peter towards Christ after he had denyed him! He had denyed Christ;and did cast himself into the Sea: O the love of Peter towards christ After he had denied him! He had denied christ;
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but now he was the host forward in his love to Christ;
but now he was the host forward in his love to christ;
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he would not stay till Christ came to the ship, but ••rows himself into the Sea, that he might presently be with Christ;
he would not stay till christ Come to the ship, but ••rows himself into the Sea, that he might presently be with christ;
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he had broke his love before, and now you see how eminent he is in love above the other Disciples!
he had broke his love before, and now you see how eminent he is in love above the other Disciples!
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— And so in boldness; In Acts 2. 14. When the Jews did mock at the Apostles and Disciples, the Text saith, That Peter standing up with the eleven, lift up his voice,
— And so in boldness; In Acts 2. 14. When the jews did mock At the Apostles and Disciples, the Text Says, That Peter standing up with the eleven, lift up his voice,
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and said unto them, Ye men of Judea: Not any of the other would speak, but Peter he appears the most forward;and said unto them, You men of Judea: Not any of the other would speak, but Peter he appears the most forward;
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I, it was because Peter had denyed Christ, and therefore he would be the most forward in manifesting love to Christ — You cannot have comfort that your spot is the spot of Gods Children,
I, it was Because Peter had denied christ, and Therefore he would be the most forward in manifesting love to christ — You cannot have Comfort that your spot is the spot of God's Children,
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except, if you have been overcome with a sin, yet afterwards you grow not up in that grace that is most eminently contrary to that sin.
except, if you have been overcome with a since, yet afterwards you grow not up in that grace that is most eminently contrary to that since.
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Another example we have of Nichodemus Nichodemus he began to have some work o• grace upon him,
another Exampl we have of Nicodemus Nicodemus he began to have Some work o• grace upon him,
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but the Scripture notes him for a very timerous man, and that was him special infirmity, that he was afraid,
but the Scripture notes him for a very timorous man, and that was him special infirmity, that he was afraid,
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and so would come to Christ by night:
and so would come to christ by night:
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Now afterwards when the Scripture takes notice of this Nichodemas, especially it observes him for his boldness,
Now afterwards when the Scripture Takes notice of this Nichodemas, especially it observes him for his boldness,
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for that which was contrary to that sinful distemper of his heart before This you have in John 19. 39. And there came also Nichodemas, which at the first came to Jesus by night,
for that which was contrary to that sinful distemper of his heart before This you have in John 19. 39. And there Come also Nichodemas, which At the First Come to jesus by night,
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and brought a mixture of Myrrhe and Alots, about One hundrd weight: Then took they the body of Jesus: He appeared now openly.and brought a mixture of Myrrh and Allots, about One hundrd weight: Then took they the body of jesus: He appeared now openly.
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The third is Joseph of Arimathea, v. 38. And after this, Joseph of Arimathea, being a Disciple of Jesus,
The third is Joseph of Arimathea, v. 38. And After this, Joseph of Arimathea, being a Disciple of jesus,
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but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: but secretly for Fear of the jews, besought Pilate that he might take away the body of jesus:
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He was at the first step a Disciple; but dare not appear;
He was At the First step a Disciple; but Dare not appear;
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but afterwards he is noted for one of the most forward of all, and would go and own him before Pilate himself,
but afterwards he is noted for one of the most forward of all, and would go and own him before Pilate himself,
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yea, and at that time when Christ was in his lowest cond ti•r:
yea, and At that time when christ was in his lowest cond ti•r:
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That's a sign indeed of grace, to own Christ when he is in the lowest condition,
That's a Signen indeed of grace, to own christ when he is in the lowest condition,
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when he was crucified and dead; yet now to appear to own him, and that before Princes!
when he was Crucified and dead; yet now to appear to own him, and that before Princes!
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O! the Scripture takes special notice of those that had fallen into sin, that afterwards they grew more eminent in that grace that was contrary to that sin, than any other:
OH! the Scripture Takes special notice of those that had fallen into since, that afterwards they grew more eminent in that grace that was contrary to that since, than any other:
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As it is with a bone that is set, it is more strong then before;
As it is with a bone that is Set, it is more strong then before;
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and so it is usual with those that are godly, if they be once overcome with their sin, they afterwards grow more strong against that sin:
and so it is usual with those that Are godly, if they be once overcome with their since, they afterwards grow more strong against that since:
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And thus even Acts come to decrease Habits;
And thus even Acts come to decrease Habits;
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and that's a Paradox in Philosophy, it's true in Divinity, That the acts of the Saints sin, come not only to restrain them from falling into them again, but it is used by God to decreass the habits of their sin.
and that's a Paradox in Philosophy, it's true in Divinity, That the acts of the Saints since, come not only to restrain them from falling into them again, but it is used by God to decreass the habits of their since.
cc d|vbz dt n1 p-acp n1, pn31|vbz j p-acp n1, cst dt n2 pp-f dt ng1 n1, vvb xx av-j pc-acp vvi pno32 p-acp vvg p-acp pno32 av, p-acp pn31 vbz vvn p-acp np1 pc-acp vvz dt n2 pp-f po32 n1.
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Now I beseech you carry home these things to your souls; and O that the Lord would cause you to lay your hand upon your hearts,
Now I beseech you carry home these things to your Souls; and Oh that the Lord would cause you to lay your hand upon your hearts,
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and say, Lord have mercy upon me;
and say, Lord have mercy upon me;
cc vvi, n1 vhb n1 p-acp pno11;
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we are indeed all sinners, but we see that God will find a difference between one sin and another;
we Are indeed all Sinners, but we see that God will find a difference between one since and Another;
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and though all have their spots, yet, as for my part, I am afraid that my spot is not the spot of Gods Children.
and though all have their spots, yet, as for my part, I am afraid that my spot is not the spot of God's Children.
cc cs d vhb po32 n2, av, c-acp p-acp po11 n1, pns11 vbm j cst po11 n1 vbz xx dt n1 pp-f npg1 n2.
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The Fourth SERMON. August the 23d, 1645.
The Fourth SERMON. August the 23d, 1645.
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I Shall speak to one or two particulars more about this, (and then we come to the last thing propounded in the opening of this point ▪)
I Shall speak to one or two particulars more about this, (and then we come to the last thing propounded in the opening of this point ▪)
pns11 vmb vvi p-acp crd cc crd n2-j av-dc p-acp d, (cc av pns12 vvb p-acp dt ord n1 vvn p-acp dt n-vvg pp-f d n1 ▪)
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The behaviour of the heart of a Child of God toward this sin. The sins of the Saints they drive them to Jesus Christ:
The behaviour of the heart of a Child of God towards this since. The Sins of the Saints they drive them to jesus christ:
dt n1 pp-f dt n1 pp-f dt n1 pp-f np1 p-acp d n1. dt n2 pp-f dt n2 pns32 vvb pno32 p-acp np1 np1:
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If there be any truth of grace, though weak, thy sins will drive thee to Jesus Christ, not drive thee from him, but drive thee to him:
If there be any truth of grace, though weak, thy Sins will drive thee to jesus christ, not drive thee from him, but drive thee to him:
cs pc-acp vbb d n1 pp-f n1, cs j, po21 n2 vmb vvi pno21 p-acp np1 np1, xx vvi pno21 p-acp pno31, cc-acp vvb pno21 p-acp pno31:
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And make thee prise Jesus Christ as the Immaculate Lamb of God that is come into the World to take away thy sin:
And make thee prize jesus christ as the Immaculate Lamb of God that is come into the World to take away thy since:
cc vvb pno21 n1 np1 np1 p-acp dt j n1 pp-f np1 cst vbz vvn p-acp dt n1 pc-acp vvi av po21 n1:
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It will make thee set a high price upon Christ, and cause thy heart to follow him with all thy might:
It will make thee Set a high price upon christ, and cause thy heart to follow him with all thy might:
pn31 vmb vvi pno21 vvi dt j n1 p-acp np1, cc n1 po21 n1 pc-acp vvi pno31 p-acp d po21 n1:
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Wicked men when they sin, they turnaway from God and from Christ; and the things of Christ are less savoury to them:
Wicked men when they sin, they turnaway from God and from christ; and the things of christ Are less savoury to them:
j n2 c-crq pns32 vvb, pns32 n1 p-acp np1 cc p-acp np1; cc dt n2 pp-f np1 vbr av-dc j p-acp pno32:
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But the Saints when they sin, they are put upon the seeking after Christ, and prising of him so much the more.
But the Saints when they sin, they Are put upon the seeking After christ, and prising of him so much the more.
cc-acp dt n2 c-crq pns32 vvb, pns32 vbr vvn p-acp dt vvg p-acp np1, cc vvg pp-f pno31 av av-d dt av-dc.
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Lastly, Their very sin makes them to long for Heaven: O wretched man that I am!
Lastly, Their very since makes them to long for Heaven: Oh wretched man that I am!
ord, po32 j n1 vvz pno32 p-acp j c-acp n1: uh j n1 cst pns11 vbm!
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saith Paul, who shall deliver me from this body of death? Thanks be to God through Jesus Christ, &c. O! he flies to Christ,
Says Paul, who shall deliver me from this body of death? Thanks be to God through jesus christ, etc. OH! he flies to christ,
vvz np1, r-crq vmb vvi pno11 p-acp d n1 pp-f n1? n2 vbb p-acp np1 p-acp np1 np1, av uh pns31 vvz p-acp np1,
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and he desires to be present with Christ:
and he Desires to be present with christ:
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& so the Saints they long for Heaven upon this ground above all other grounds and reasons,
& so the Saints they long for Heaven upon this ground above all other grounds and Reasons,
cc av dt n2 pns32 av-j p-acp n1 p-acp d n1 p-acp d j-jn n2 cc n2,
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namely, because they know they shall never be delivered from the body of sin and death that they carry about with them, till they come to Heaven,
namely, Because they know they shall never be Delivered from the body of since and death that they carry about with them, till they come to Heaven,
av, c-acp pns32 vvb pns32 vmb av-x vbi vvn p-acp dt n1 pp-f n1 cc n1 cst pns32 vvb a-acp p-acp pno32, c-acp pns32 vvb p-acp n1,
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and therefore they prise the state of Heaven as a glorious state, because they shall never sin more against God:
and Therefore they prize the state of Heaven as a glorious state, Because they shall never sin more against God:
cc av pns32 vvb dt n1 pp-f n1 p-acp dt j n1, c-acp pns32 vmb av-x vvi av-dc p-acp np1:
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— I put it now, in the name of God, to your consciences this day;
— I put it now, in the name of God, to your Consciences this day;
— pns11 vvb pn31 av, p-acp dt n1 pp-f np1, p-acp po22 n2 d n1;
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you say you hope to go to Heaven, what's that for which you prise Heaven most? why, a gracious heart would say, O Lord,
you say you hope to go to Heaven, what's that for which you prize Heaven most? why, a gracious heart would say, Oh Lord,
pn22 vvb pn22 vvb pc-acp vvi p-acp n1, q-crq|vbz d p-acp r-crq pn22 vvb n1 av-ds? q-crq, dt j n1 vmd vvi, uh n1,
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though I endure some sorrows and afflictions here, yet thou knowest that the great burden of all, it is the burden of my sin;
though I endure Some sorrows and afflictions Here, yet thou Knowest that the great burden of all, it is the burden of my since;
cs pns11 vvb d n2 cc n2 av, av pns21 vv2 cst dt j n1 pp-f d, pn31 vbz dt n1 pp-f po11 n1;
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and when I shall be taken out of this world, I know I shall never sin more, never sin more against thee. O that day!
and when I shall be taken out of this world, I know I shall never sin more, never sin more against thee. O that day!
cc c-crq pns11 vmb vbi vvn av pp-f d n1, pns11 vvb pns11 vmb av-x vvi av-dc, av-x vvb av-dc p-acp pno21. sy cst n1!
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when shall that day come that my soul shall never sin more against that God that I do love? Thou that knowest all things, knowest, that this is my desire after Heaven upon this ground, above all other grounds whatsoever:
when shall that day come that my soul shall never sin more against that God that I do love? Thou that Knowest all things, Knowest, that this is my desire After Heaven upon this ground, above all other grounds whatsoever:
q-crq vmb d n1 vvb cst po11 n1 vmb av-x vvi av-dc p-acp cst np1 cst pns11 vdb vvi? pns21 cst vv2 d n2, vv2, cst d vbz po11 n1 p-acp n1 p-acp d n1, p-acp d j-jn n2 r-crq:
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Are you able to say so as in the pesence of God? this would be a good argument indeed, that though there be some spots,
are you able to say so as in the pesence of God? this would be a good argument indeed, that though there be Some spots,
vbr pn22 j pc-acp vvi av c-acp p-acp dt n1 pp-f np1? d vmd vbi dt j n1 av, cst cs pc-acp vbb d n2,
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yet they may be the spots of Gods Children:
yet they may be the spots of God's Children:
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And if it be so with thee, then attend to the next point, and that is —
And if it be so with thee, then attend to the next point, and that is —
cc cs pn31 vbb av p-acp pno21, av vvb p-acp dt ord n1, cc d vbz —
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The different dealings of God with his Children in regard of their sin, with his dealings with the wicked and ungodly in regard of their sins — As the behaviour of thy soul in respect of thy sin, is different from the wicked;
The different dealings of God with his Children in regard of their since, with his dealings with the wicked and ungodly in regard of their Sins — As the behaviour of thy soul in respect of thy since, is different from the wicked;
dt j n2-vvg pp-f np1 p-acp po31 n2 p-acp n1 pp-f po32 n1, p-acp po31 n2-vvg p-acp dt j cc j p-acp n1 pp-f po32 n2 — p-acp dt n1 pp-f po21 n1 p-acp n1 pp-f po21 n1, vbz j p-acp dt j;
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so the behaviour of God towards thee will be very different from that of his towards the wicked and ungodly:
so the behaviour of God towards thee will be very different from that of his towards the wicked and ungodly:
av dt n1 pp-f np1 p-acp pno21 vmb vbi av j p-acp d pp-f png31 p-acp dt j cc j:
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They may not think to escape, so as thou mayest escape. First, As in the first place:
They may not think to escape, so as thou Mayest escape. First, As in the First place:
pns32 vmb xx vvi pc-acp vvi, av c-acp pns21 vm2 vvi. ord, c-acp p-acp dt ord n1:
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If a Child of God sins, yet he hath a pardon laid up for his sin,
If a Child of God Sins, yet he hath a pardon laid up for his since,
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yea a pardon laid up before the sin is committed; I do not say, the pardon actually applyed, but laid up;
yea a pardon laid up before the since is committed; I do not say, the pardon actually applied, but laid up;
uh dt n1 vvd a-acp p-acp dt n1 vbz vvn; pns11 vdb xx vvi, dt n1 av-j vvd, cc-acp vvd a-acp;
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for to say the thing is actually pardoned before committed, it's scarce English, much less Divinity:
for to say the thing is actually pardoned before committed, it's scarce English, much less Divinity:
c-acp pc-acp vvi dt n1 vbz av-j vvn c-acp vvn, pn31|vbz j np1, av-d av-dc n1:
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For whatever it be in Gods account, or what God will do, yet when we say the sinner is pardoned, it notes some work of God upon the Creation actual in being:
For whatever it be in God's account, or what God will do, yet when we say the sinner is pardoned, it notes Some work of God upon the Creation actual in being:
c-acp r-crq pn31 vbi p-acp ng1 n1, cc r-crq np1 vmb vdi, av c-crq pns12 vvb dt n1 vbz vvn, pn31 vvz d n1 pp-f np1 p-acp dt n1 j p-acp vbg:
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As when we say the World was created, it was not created from eternity, why, it's a work of God upon the creation, therefore it has a Time:
As when we say the World was created, it was not created from eternity, why, it's a work of God upon the creation, Therefore it has a Time:
c-acp c-crq pns12 vvb dt n1 vbds vvn, pn31 vbds xx vvn p-acp n1, uh-crq, pn31|vbz dt n1 pp-f np1 p-acp dt n1, av pn31 vhz dt n1:
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And so, what's a work of God in Himself? that is from eternity. But what's a work of God upon the creature, that's in time;
And so, what's a work of God in Himself? that is from eternity. But what's a work of God upon the creature, that's in time;
cc av, q-crq|vbz dt n1 pp-f np1 p-acp px31? cst vbz p-acp n1. cc-acp q-crq|vbz dt n1 pp-f np1 p-acp dt n1, d|vbz p-acp n1;
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without any change in Gods nature, any more-then the creating of the World did change his nature;
without any change in God's nature, any more-then the creating of the World did change his nature;
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there are for givnesses with thee that thou mayest be feared; they lie up with thee:there Are for givnesses with thee that thou Mayest be feared; they lie up with thee:
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there are Pardons that lie up with God, there is an Atonement made for the sins of Gods Children,
there Are Pardons that lie up with God, there is an Atonement made for the Sins of God's Children,
a-acp vbr n2 cst vvb a-acp p-acp np1, pc-acp vbz dt n1 vvd p-acp dt n2 pp-f npg1 n2,
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for the sins that they have committed, and sins that they shall commit: I say, an Atonement is made even for them, and a ransom is paid:
for the Sins that they have committed, and Sins that they shall commit: I say, an Atonement is made even for them, and a ransom is paid:
p-acp dt n2 cst pns32 vhb vvn, cc n2 cst pns32 vmb vvi: pns11 vvb, dt n1 vbz vvn av p-acp pno32, cc dt n1 vbz vvn:
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Jesus Christ did tender up himself to the Father for a ransom for all the sins of the elect, it's laid up there:
jesus christ did tender up himself to the Father for a ransom for all the Sins of the elect, it's laid up there:
np1 np1 vdd vvi a-acp px31 p-acp dt n1 p-acp dt n1 p-acp d dt n2 pp-f dt j-vvn, pn31|vbz vvn a-acp a-acp:
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So saith the Apostle 1 John 2, 2. I write unto you, little Children, that ye sin not,
So Says the Apostle 1 John 2, 2. I write unto you, little Children, that you sin not,
av vvz dt n1 crd np1 crd, crd pns11 vvb p-acp pn22, j n2, cst pn22 vvb xx,
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and if any man sin, (that I shall take notice of by and by) we have an Advocate with the Father,
and if any man since, (that I shall take notice of by and by) we have an Advocate with the Father,
cc cs d n1 n1, (cst pns11 vmb vvi n1 pp-f p-acp cc a-acp) pns12 vhb dt n1 p-acp dt n1,
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and he is the propitiation for our sins: and he is the propitiation for our Sins:
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So that when an ungodly man sins, there the sentence of death comes out against him;
So that when an ungodly man Sins, there the sentence of death comes out against him;
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But the Lord saith concerning his Children. Let their souls be pardoned, for I have found a ransom:
But the Lord Says Concerning his Children. Let their Souls be pardoned, for I have found a ransom:
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Thou sayest, the best have their sin;
Thou Sayest, the best have their since;
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True, but one man hath a ransom, hath a price paid for his sin, and thou hast none, none for ought thou knowest:
True, but one man hath a ransom, hath a price paid for his since, and thou hast none, none for ought thou Knowest:
j, cc-acp crd n1 vhz dt n1, vhz dt n1 vvn p-acp po31 n1, cc pns21 vh2 pix, pix p-acp pi pns21 vv2:
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In that condition wherein thou art, thou canst not know that thou hast any:
In that condition wherein thou art, thou Canst not know that thou hast any:
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Here's the difference between Gods dealing with his Children & others, one sins, and the Lord acknowledges a propitiation presently, a ransom, a price, a pardon that's laid in;
Here's the difference between God's dealing with his Children & Others, one Sins, and the Lord acknowledges a propitiation presently, a ransom, a price, a pardon that's laid in;
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but he acknowledges it not for thee.
but he acknowledges it not for thee.
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Secondly, Yea, in the Second place, the Children of God when they sin, their condition is far different from the sin of the wicked;
Secondly, Yea, in the Second place, the Children of God when they sin, their condition is Far different from the since of the wicked;
ord, uh, p-acp dt ord n1, dt n2 pp-f np1 c-crq pns32 vvb, po32 n1 vbz av-j j p-acp dt n1 pp-f dt j;
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they have not only a price paid, and a pardon laid up;
they have not only a price paid, and a pardon laid up;
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But you will say, how in case they do not sue out their pardon? I confess if they sue it not out, they have not the comfort of it:
But you will say, how in case they do not sue out their pardon? I confess if they sue it not out, they have not the Comfort of it:
cc-acp pn22 vmb vvi, c-crq p-acp n1 pns32 vdb xx vvi av po32 n1? pns11 vvb cs pns32 vvb pn31 xx av, pns32 vhb xx dt n1 pp-f pn31:
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But yet the Scripture tells us, they have an Advocate with the Fathe — If they through ignorance do not know their sin,
But yet the Scripture tells us, they have an Advocate with the Fathe — If they through ignorance do not know their since,
cc-acp av dt n1 vvz pno12, pns32 vhb dt n1 p-acp dt n1 — cs pns32 p-acp n1 vdb xx vvi po32 n1,
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how can they sue out their pardon? yet they have an advocate with the Father continually,
how can they sue out their pardon? yet they have an advocate with the Father continually,
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and it's the work of Jesus Christ at the right hand of the Father, to be an Advocate to plead for believers, with the Father;
and it's the work of jesus christ At the right hand of the Father, to be an Advocate to plead for believers, with the Father;
cc pn31|vbz dt n1 pp-f np1 np1 p-acp dt j-jn n1 pp-f dt n1, pc-acp vbi dt n1 pc-acp vvi p-acp n2, p-acp dt n1;
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when ever they sin against the Father, there stands Christ their Advocate pleading, he watches if there come in any accusations against them;
when ever they sin against the Father, there Stands christ their Advocate pleading, he watches if there come in any accusations against them;
c-crq av pns32 vvb p-acp dt n1, a-acp vvz np1 po32 n1 vvg, pns31 vvz cs pc-acp vvi p-acp d n2 p-acp pno32;
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if the Law, or the Devil, or conscience shal send up an accusation, Christ stands as an Advocate to plead their cause:
if the Law, or the devil, or conscience shall send up an accusation, christ Stands as an Advocate to plead their cause:
cs dt n1, cc dt n1, cc n1 vmb vvi a-acp dt n1, np1 vvz p-acp dt n1 pc-acp vvi po32 n1:
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you know I suppose what an Advocate in Law doth mean; he stands to plead the cause of his Client;
you know I suppose what an Advocate in Law does mean; he Stands to plead the cause of his Client;
pn22 vvb pns11 vvb q-crq dt n1 p-acp n1 vdz vvi; pns31 vvz pc-acp vvi dt n1 pp-f po31 n1;
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& whatsoever comes in against him, he is made acquainted withall, that he may stand to plead:
& whatsoever comes in against him, he is made acquainted withal, that he may stand to plead:
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This is the case of the Children of God; notwithstanding their sin, they have an Advocate with the Father:
This is the case of the Children of God; notwithstanding their since, they have an Advocate with the Father:
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In 1 John 2. 1. My little Children, these things write I unto you, that ye sin not;
In 1 John 2. 1. My little Children, these things write I unto you, that you sin not;
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ye ought not to sin, take heed of sinning;
you ought not to since, take heed of sinning;
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But if ye do, you have an advoc te with he Father, Jesus Christ the righteous: But if you do, you have an Advoc te with he Father, jesus christ the righteous:
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— These things that I am speaking, I confess may prove dangerous to wicked carnal hearts, that are ready to turn the Grace of God into wantonness;
— These things that I am speaking, I confess may prove dangerous to wicked carnal hearts, that Are ready to turn the Grace of God into wantonness;
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but by that they may know, what I say belongs not to them, that their spots are not the spots of Gods Children:
but by that they may know, what I say belongs not to them, that their spots Are not the spots of God's Children:
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Those that shall hear of this, and be hardened, or emb•ldned in sin the more, there need no other Argument to prove that their spots a•• n•ne •f the spots of Gods Children, than that:
Those that shall hear of this, and be hardened, or emb•ldned in since the more, there need no other Argument to prove that their spots a•• n•ne •f the spots of God's Children, than that:
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And therefore that what I say doth not at all belong to such:
And Therefore that what I say does not At all belong to such:
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but how ever, it doth belong to many of the Children of God, and therefore they must have their portion,
but how ever, it does belong to many of the Children of God, and Therefore they must have their portion,
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though such as it belongs not to will be •eady to snatch at it:
though such as it belongs not to will be •eady to snatch At it:
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And that's the second thing, in the different way of Gods dealing with his Children when they sin, and with the ungodly: Thou sinnest as others do:
And that's the second thing, in the different Way of God's dealing with his Children when they sin, and with the ungodly: Thou Sinnest as Others doe:
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Thy sin for the Act may be the same;
Thy since for the Act may be the same;
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but when thou hast sinned, who stands before the Father to plead thy cause? what hath Christ to do with thee? or thee to do with him? but rather thy Conscience,
but when thou hast sinned, who Stands before the Father to plead thy cause? what hath christ to do with thee? or thee to doe with him? but rather thy Conscience,
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and Law, and Devil stands pleading against thee, and none to answer for thee.
and Law, and devil Stands pleading against thee, and none to answer for thee.
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But, Thirdly, When a godly Man sins, God deals with him not according to the Law of Justice,
But, Thirdly, When a godly Man Sins, God deals with him not according to the Law of justice,
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but according to the Law of Grace;
but according to the Law of Grace;
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We are not under the Law (saith the Apostle concerning believers) but under grace; when another sins, the Law passes presently upon him;We Are not under the Law (Says the Apostle Concerning believers) but under grace; when Another Sins, the Law passes presently upon him;
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but saith the Apostle in Rom. 8. 1. There is no condemnation to them that are in Christ Jesus.
but Says the Apostle in Rom. 8. 1. There is no condemnation to them that Are in christ jesus.
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The Law cannot pass upon them to condemn them: They are not to be dealt withall according to the Law, but according to Grace:
The Law cannot pass upon them to condemn them: They Are not to be dealt withal according to the Law, but according to Grace:
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Now the ungodly when they sin, they are dealt withal according to the Law, God will do them no wrong,
Now the ungodly when they sin, they Are dealt withal according to the Law, God will do them no wrong,
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but the Law must pass upon them.
but the Law must pass upon them.
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Yea, not onely so, but they are delivered from the Law, and from all the curse of the Law;
Yea, not only so, but they Are Delivered from the Law, and from all the curse of the Law;
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I, the Lord hath promised that he will spare them as a Man doth his onely Son that serves him: In Mal. 3. last.
I, the Lord hath promised that he will spare them as a Man does his only Son that serves him: In Malachi 3. last.
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If thou be'st a Child, this is thy portion;
If thou Best a Child, this is thy portion;
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And they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels,
And they shall be mine, Says the Lord of Hosts, in that day when I make up my Jewels,
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and I will spare them as a Man spareth his onely Son that serves him: and I will spare them as a Man spares his only Son that serves him:
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This is a Text that hath a treasury of comfort in it to those that are Gods Children, that can by those former notes of the difference of sin, and their different behaviours towards their sin, approve themselves that they belong to God;
This is a Text that hath a treasury of Comfort in it to those that Are God's Children, that can by those former notes of the difference of since, and their different behaviours towards their since, approve themselves that they belong to God;
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here's the promise, That the Lord will spare them as a Father spareth his own Son that serves him:
here's the promise, That the Lord will spare them as a Father spares his own Son that serves him:
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A Father will not cast cut his Son from his House, and disinherit him for every offence that he doth commit;
A Father will not cast Cut his Son from his House, and disinherit him for every offence that he does commit;
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neither will God deal so with his Children, though they have spots, though they have infimities:
neither will God deal so with his Children, though they have spots, though they have infirmities:
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And hence we find that God takes advantage against some for a little sin, and spares another though he be guilty of a greater sin:
And hence we find that God Takes advantage against Some for a little since, and spares Another though he be guilty of a greater since:
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Gods mercy is his own, he may deal with his mercy as he pleases; he will do justly with all, but he will be merciful to whom he pleases;
God's mercy is his own, he may deal with his mercy as he Pleases; he will do justly with all, but he will be merciful to whom he Pleases;
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and hence it is the Scripture holds forth this, that some men the Lord hath taken advantage against for some smaller sin,
and hence it is the Scripture holds forth this, that Some men the Lord hath taken advantage against for Some smaller since,
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and other men the Lord hath spa•'d when they have been guilty of some greater sin;
and other men the Lord hath spa•ed when they have been guilty of Some greater since;
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As that notable example of Saul, comparing that with David: David was one of Gods Children,
As that notable Exampl of Saul, comparing that with David: David was one of God's Children,
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and had spots, I, foul ones;
and had spots, I, foul ones;
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Saul he was none of Gods Child, and he had his spots, and some of them was not so foul in regard of the nature of them,Saul he was none of God's Child, and he had his spots, and Some of them was not so foul in regard of the nature of them,
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as Davids were, and yet see the different dealing of God with Saul and David; for Saul, you shall find that God rejects him utterly,
as Davids were, and yet see the different dealing of God with Saul and David; for Saul, you shall find that God rejects him utterly,
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and what for? In 1 Sam. 13. 13. You may see wherefore God would reject Saul: And Samuel said to Saul, Thou hast done foolishly, thou hast not kept the commandment of the Lord thy God, which he commanded thee;
and what for? In 1 Sam. 13. 13. You may see Wherefore God would reject Saul: And Samuel said to Saul, Thou hast done foolishly, thou hast not kept the Commandment of the Lord thy God, which he commanded thee;
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for now would the Lord have established thy kingdom upon Israel for ever; But now thy kingdom shall not continue: for now would the Lord have established thy Kingdom upon Israel for ever; But now thy Kingdom shall not continue:
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— As if Samuel should have said, Well, this is the thing for which God will cut thee off, and cut off thy kingdom:
— As if Samuel should have said, Well, this is the thing for which God will Cut thee off, and Cut off thy Kingdom:
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— Why, what was it? if you examine the thing what it was, it was nothing but this, That there was an agreement between Saul and Samuel, that Samuel should come to him at such a time:
— Why, what was it? if you examine the thing what it was, it was nothing but this, That there was an agreement between Saul and Samuel, that Samuel should come to him At such a time:
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Well, Samuel did not come just at the time, or staid, as Saul thought, somewhat too long:
Well, Samuel did not come just At the time, or stayed, as Saul Thought, somewhat too long:
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Saul was brought into great straits, the Philistines came upon him (his enemies:) Now upon this, being in such great straits, Saul had not sought to God for Gods presence with him in the battel;Saul was brought into great straits, the philistines Come upon him (his enemies:) Now upon this, being in such great straits, Saul had not sought to God for God's presence with him in the battle;
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now thought Saul, I have staid for Samuel all this time, and he comes not,
now Thought Saul, I have stayed for Samuel all this time, and he comes not,
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and rather then I will go out to battel without making supplication to God, and offering sacrifice, I will for this once venture upon it my self,
and rather then I will go out to battle without making supplication to God, and offering sacrifice, I will for this once venture upon it my self,
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for so he saith in the 12 ver. It was a burnt •ffering: It was to the Lord, it was in the time of my straits, and I forc't my self to it too:
for so he Says in the 12 ver. It was a burned •ffering: It was to the Lord, it was in the time of my straits, and I forced my self to it too:
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I was not so ready and forward to do it, it was in an absolute necessity, as I thought;
I was not so ready and forward to do it, it was in an absolute necessity, as I Thought;
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and yet this is the sin for which Saul must be cut off and rejected,
and yet this is the since for which Saul must be Cut off and rejected,
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and his kingdom not to continue — You will say now, what was this to the sin of David, of Murder,
and his Kingdom not to continue — You will say now, what was this to the since of David, of Murder,
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and Adulterry? Those were sins of another nature;
and Adultery? Those were Sins of Another nature;
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well, what if they were, yet David was a Child, and Saul was not, and therefore he will pardon one, and condemn the other;
well, what if they were, yet David was a Child, and Saul was not, and Therefore he will pardon one, and condemn the other;
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and who can say to God, what dost thou?
and who can say to God, what dost thou?
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And again, another sin of Saul you shall find in 1 Sam. 15. God required of Saul to go against Amalek, & utterly to destroy him.
And again, Another since of Saul you shall find in 1 Sam. 15. God required of Saul to go against Amalek, & utterly to destroy him.
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Well, Saul did do according to Gods command, and made a great slaughter, but he kept onely some of the Cattel and the fat ones;
Well, Saul did doe according to God's command, and made a great slaughter, but he kept only Some of the Cattle and the fat ones;
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but he profest he kept them not for his own advantage. it was that he might offer for sacrifice to God:
but he professed he kept them not for his own advantage. it was that he might offer for sacrifice to God:
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Now Samuel comes to him, though Saul had thought he had done nothing but that which God was pleased withal,
Now Samuel comes to him, though Saul had Thought he had done nothing but that which God was pleased withal,
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for he stands to justifie himself in the 20 v. And Saul said unto Samuel,
for he Stands to justify himself in the 20 v. And Saul said unto Samuel,
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yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me,
yea, I have obeyed the voice of the Lord, and have gone the Way which the Lord sent me,
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and have brought Agag the King of Amalek, and have utterly destroyed the Amalakites: I have done what God sent me about.and have brought Agag the King of Amalek, and have utterly destroyed the Amalekites: I have done what God sent me about.
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Now Samuel he comes and convinces him, that he had not done what God had sent him to do;
Now Samuel he comes and convinces him, that he had not done what God had sent him to do;
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why? because he had spar'd some of the Cattel — Now Saul excuses himself afterwards to Samuel in v. 12. The people took of the spoyle, Sheep and Oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God is Gilgal:
why? Because he had spared Some of the Cattle — Now Saul excuses himself afterwards to Samuel in v. 12. The people took of the spoil, Sheep and Oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God is Gilgal:
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But mark what Samuel saith in the 22 v. Hath the Lord as great delight in burnt-offerings and sacrifices,
But mark what Samuel Says in the 22 v. Hath the Lord as great delight in Burnt offerings and Sacrifices,
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as in obeying the voice of the Lord? behold, to obey is better then sacrifice;
as in obeying the voice of the Lord? behold, to obey is better then sacrifice;
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and to hearken, then the fat of Rams; for Rebellion is as the sin of witchcraft, and stubborness is as iniquity and idolatry;
and to harken, then the fat of Rams; for Rebellion is as the since of witchcraft, and Stubbornness is as iniquity and idolatry;
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because thou hast rejected the word of the Lord, the Lord hath also rejected thee from being King: Because thou hast rejected the word of the Lord, the Lord hath also rejected thee from being King:
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— These Scriptures might make any mans heart to tremble, and not to dare to venture upon sins that he thinks to be smaller sins;
— These Scriptures might make any men heart to tremble, and not to Dare to venture upon Sins that he thinks to be smaller Sins;
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one would think that upon the consideration of these Scriptures, that no man ever living should be heard to plead this,
one would think that upon the consideration of these Scriptures, that no man ever living should be herd to plead this,
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and say, Why, godly people commit as great sins as they do: Why, David committed as great sins as I, and so others.
and say, Why, godly people commit as great Sins as they do: Why, David committed as great Sins as I, and so Others.
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But what if they did? They may be pardoned for their greater, and thou mayest be damn'd eternally for thy less:
But what if they did? They may be pardoned for their greater, and thou Mayest be damned eternally for thy less:
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God will deal as a Father with his Children, •o spare those that are his: And that's another particular in the different way of Gods dealings with his people.
God will deal as a Father with his Children, •o spare those that Are his: And that's Another particular in the different Way of God's dealings with his people.
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Fourthly, The Children of God when they •in, yet they have the robes of the righteousness of the Son of God to cover them, even from God himself;
Fourthly, The Children of God when they •in, yet they have the robes of the righteousness of the Son of God to cover them, even from God himself;
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not to cover them so but God knows them;
not to cover them so but God knows them;
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for that's either simplicity or blasphemy, one of the two, to say that God sees them not:
for that's either simplicity or blasphemy, one of the two, to say that God sees them not:
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But to cover, that is, that they shall be taken so far from the eye of God, that he shall never look upon them to charge them with them,
But to cover, that is, that they shall be taken so Far from the eye of God, that he shall never look upon them to charge them with them,
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but that they shall appear before him through the Robes of the righteousness of Christ as spotless, being justified through him.
but that they shall appear before him through the Robes of the righteousness of christ as spotless, being justified through him.
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So in Psal. 32. Blessed is the Man whose sin is forgiven, and whose iniquity is covered;
So in Psalm 32. Blessed is the Man whose since is forgiven, and whose iniquity is covered;
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all their spots are covered and the Lord looks upon them as amiable and lovely in his eye:
all their spots Are covered and the Lord looks upon them as amiable and lovely in his eye:
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But now thou hast nothine to cover thy spots, but thy excuses. See the different condition of a believer, and another man. One man sins against God,
But now thou hast nothine to cover thy spots, but thy excuses. See the different condition of a believer, and Another man. One man Sins against God,
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and what hath he to cover his sins? Excuses, deny als, or lies, and there's all.
and what hath he to cover his Sins? Excuses, deny also, or lies, and there's all.
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I, but now the of ther he sins against God, and by Faith applye the precious robe of the righteousness of Jesus Christ,
I, but now the of there he Sins against God, and by Faith apply the precious robe of the righteousness of jesus christ,
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and so covers himself before God Which do you think is the better covering Her's the difference between a Child of God and you. Fifthly, And then fastly:
and so covers himself before God Which do you think is the better covering Hers the difference between a Child of God and you. Fifthly, And then fastly:
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Gods Children though they sin, yet still they are in covenat with God;
God's Children though they sin, yet still they Are in Covenant with God;
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God hath taken them in to an 〈 ◊ 〉 ▪ verlasting covenant with himself, that shall 〈 ◊ 〉 ver be broken:
God hath taken them in to an 〈 ◊ 〉 ▪ verlasting Covenant with himself, that shall 〈 ◊ 〉 ver be broken:
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Though they do offend, 〈 ◊ 〉 God will not charge it upon them as the breach of that great covenant of grace that God hath made with them in his Son, that's an everlasting covenant;
Though they do offend, 〈 ◊ 〉 God will not charge it upon them as the breach of that great Covenant of grace that God hath made with them in his Son, that's an everlasting Covenant;
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God hath made a covenant to unire their hearts to fear his name, that he will never depart from them;
God hath made a Covenant to unire their hearts to Fear his name, that he will never depart from them;
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and that he will put his fear into their hearts, and they shall never depart from him, notwithstanding all their infirmities:
and that he will put his Fear into their hearts, and they shall never depart from him, notwithstanding all their infirmities:
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This must be made good, this covenant that God hath made with them, must stand.
This must be made good, this Covenant that God hath made with them, must stand.
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Now, O what a different condition is one in, from the other — Now though there may be thoughts in wicked hearts to abuse these things,
Now, Oh what a different condition is one in, from the other — Now though there may be thoughts in wicked hearts to abuse these things,
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yet I name them to this end, that you may see the exceeding difference between the state of one,
yet I name them to this end, that you may see the exceeding difference between the state of one,
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and the state of the other;
and the state of the other;
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and that so by this you may be restless in your own spirits, till you come to know that you are in the state of these men that are so happy, that is, that you are of the Number of Gods Children — I shall not need to stand to give further notes and evidences;
and that so by this you may be restless in your own spirits, till you come to know that you Are in the state of these men that Are so happy, that is, that you Are of the Number of God's Children — I shall not need to stand to give further notes and evidences;
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for the very opening of the point about the defferent behaviour of one in respect of their sin, from the other, will be enough to shew who are in this condition;
for the very opening of the point about the defferent behaviour of one in respect of their since, from the other, will be enough to show who Are in this condition;
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and who not, whom God will deal with all in this gracious manner in respect of their sin, and whom not:
and who not, whom God will deal with all in this gracious manner in respect of their since, and whom not:
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— However, men of the World will deal so much the more harshly with those that do offend;
— However, men of the World will deal so much the more harshly with those that do offend;
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if they can take any one that makes profession of Religion tripping in any thing, they will be more severe against them,
if they can take any one that makes profession of Religion tripping in any thing, they will be more severe against them,
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than against others, because of their profession.
than against Others, Because of their profession.
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Well, God doth not do so, if there be uprightness in the heart — No, you will say, it's not because of that,
Well, God does not do so, if there be uprightness in the heart — No, you will say, it's not Because of that,
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but because of cloaking wickedness with their profession:
but Because of cloaking wickedness with their profession:
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Well, if you be sure your hearts be right in that, that profession your souls do love,
Well, if you be sure your hearts be right in that, that profession your Souls do love,
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and therefore it is the great grief of your souls that any one that makes profession of Religion should dishonour it by wicked courses;
and Therefore it is the great grief of your Souls that any one that makes profession of Religion should dishonour it by wicked courses;
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then (I say) can you approve your hearts before God, that your hearts are griev'd and troubled,
then (I say) can you approve your hearts before God, that your hearts Are grieved and troubled,
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and not rejoyce at it, that you can sind any advantage against profession, as some do? — Then I confess,
and not rejoice At it, that you can sind any advantage against profession, as Some do? — Then I confess,
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if the thing be vile and foul, and such a thing as you cannot in charity see that it may stand with truth of grace, to be a meer infirmity, but a wickedness:
if the thing be vile and foul, and such a thing as you cannot in charity see that it may stand with truth of grace, to be a mere infirmity, but a wickedness:
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then you may follow it to the very foot and bottom;
then you may follow it to the very foot and bottom;
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and those that shall trouble the people of God with gross and vile sins, and think to colour them over with profession of Religion, it's just with God they should be troubled:
and those that shall trouble the people of God with gross and vile Sins, and think to colour them over with profession of Religion, it's just with God they should be troubled:
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But if we have time, we shall speak somewhat to that in the close of all ▪ We come now to the Application of th• point, onely this caution about this thing.
But if we have time, we shall speak somewhat to that in the close of all ▪ We come now to the Application of th• point, only this caution about this thing.
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Cau. Take heed that you deceive not your hearts about this thing: If a Man have two Children, one is godly, and the other is proeen;Cau Take heed that you deceive not your hearts about this thing: If a Man have two Children, one is godly, and the other is proeen;
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if they can have an advantage over one that is the more godly, they will be more bitter to him than the other;
if they can have an advantage over one that is the more godly, they will be more bitter to him than the other;
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and if they have two Servants, one godly the other profane, why, the profane one shall fare better then the godly,
and if they have two Servants, one godly the other profane, why, the profane one shall fare better then the godly,
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if they can have but the least advantage against them:
if they can have but the least advantage against them:
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Well, howsoever thou deal'st with Children or Servants when thou hast taken them in a fault, that the wicked find more favour from thee,
Well, howsoever thou dealest with Children or Servants when thou hast taken them in a fault, that the wicked find more favour from thee,
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yet God deals otherwise, his Children shall find favour from him:
yet God deals otherwise, his Children shall find favour from him:
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Onely let them take heed that they do not turn their hands to wickedness, or their hearts to folly, because of this.
Only let them take heed that they do not turn their hands to wickedness, or their hearts to folly, Because of this.
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APPLICATION. By way of Application.
APPLICATION. By Way of Application.
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In the first place, Hence then by all that hath been said in the opening of this difference, we may see full ground for the answering of the foolish carnal plea's of the men of the World for their sin;
In the First place, Hence then by all that hath been said in the opening of this difference, we may see full ground for the answering of the foolish carnal plea's of the men of the World for their since;
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which was, I told you, the main reason I pitcht upon this Subject: This it is hardens men in their sin, why, Because all have their sins;
which was, I told you, the main reason I pitched upon this Subject: This it is hardens men in their since, why, Because all have their Sins;
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methinks by what hath been said, one would think that this plea should never be heard any more, among any that profess any knowledg in the Scripture, that it should never come out of your mouths, that do but understand any thing of Scripture:
methinks by what hath been said, one would think that this plea should never be herd any more, among any that profess any knowledge in the Scripture, that it should never come out of your mouths, that do but understand any thing of Scripture:
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— What, wilt thou that art a wicked vile wretch, plead for thy wickedness, that the best have their sins? Thou that goest on in a constant way and course of ungodliness, wilt thou plead that all have their sins? thou canst not be provok't,
— What, wilt thou that art a wicked vile wretch, plead for thy wickedness, that the best have their Sins? Thou that goest on in a constant Way and course of ungodliness, wilt thou plead that all have their Sins? thou Canst not be provoked,
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but thou swearest and flyest in the face of God;
but thou Swearst and fliest in the face of God;
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thou that hast a heart not savouring any thing of God, nor never found any work of the Holy Ghost upon thy soul, dost thou say that all have their sins? God will find out a difference of sin.
thou that hast a heart not savouring any thing of God, nor never found any work of the Holy Ghost upon thy soul, dost thou say that all have their Sins? God will find out a difference of since.
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Rev. 1. 14. It's said of Christ, that his eyes were like a flame of fire:Rev. 1. 14. It's said of christ, that his eyes were like a flame of fire:
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O! Christ hath fiery eyes that will pierce through and through thee, wil see a great deal of difference between the sin of one,
OH! christ hath fiery eyes that will pierce through and through thee, will see a great deal of difference between the since of one,
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and the sin of the other:
and the since of the other:
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— I hou thinkest it enough to plead this, That the best have their faults, I beseech you let me reason it a little with you about this — The best, say you, have their faults; So say I too;
— I how Thinkest it enough to plead this, That the best have their Faults, I beseech you let me reason it a little with you about this — The best, say you, have their Faults; So say I too;
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but the worst have some good in them, materially good:
but the worst have Some good in them, materially good:
cc-acp dt js vhb d j p-acp pno32, av-jn j:
(7) part (DIV2)
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Why may not this be as good a reason as thine? — There are some that are sav'd,
Why may not this be as good a reason as thine? — There Are Some that Are saved,
q-crq vmb xx d vbi p-acp j dt n1 p-acp png21? — pc-acp vbr d cst vbr vvn,
(7) part (DIV2)
124
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1214
and yet committed sin as well as I;
and yet committed since as well as I;
cc av vvn n1 c-acp av c-acp pns11;
(7) part (DIV2)
124
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1215
so say I, there are some in Hell, and yet have done as much good perhaps as ever thou.
so say I, there Are Some in Hell, and yet have done as much good perhaps as ever thou.
av vvb pns11, pc-acp vbr d p-acp n1, cc av vhb vdn c-acp d j av c-acp av pns21.
(7) part (DIV2)
124
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1216
Why is not the reasoning of one side as good as the other? — Thou tellest me, that thou sinnest sometimes,
Why is not the reasoning of one side as good as the other? — Thou Tellest me, that thou Sinnest sometime,
q-crq vbz xx dt n-vvg pp-f crd n1 p-acp j p-acp dt j-jn? — pns21 vv2 pno11, cst pns21 vv2 av,
(7) part (DIV2)
124
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1217
and so did David and Peter — I'le tell thee of Saul, I'le tel thee of Ahab, I'le tell thee of Herod; thou thinkest that David and Peter committed as great sins as thou-Why, Saul and Ahab, and Herod, and it may be Judas hath done as much good as ever thou, and yet they in Hell;
and so did David and Peter — I'll tell thee of Saul, I'll tell thee of Ahab, I'll tell thee of Herod; thou Thinkest that David and Peter committed as great Sins as thou-Why, Saul and Ahab, and Herod, and it may be Judas hath done as much good as ever thou, and yet they in Hell;
cc av vdd np1 cc np1 — pns11|vmb vvi pno21 pp-f np1, pns11|vmb vvi pno21 pp-f np1, pns11|vmb vvi pno21 pp-f np1; pns21 vv2 cst np1 cc np1 vvn p-acp j n2 p-acp j, np1 cc np1, cc np1, cc pn31 vmb vbi np1 vhz vdn p-acp d j c-acp av pns21, cc av pns32 p-acp n1;
(7) part (DIV2)
124
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1218
as Saul that I spake before of, he sinn'd, yet it was not greater than thine;
as Saul that I spoke before of, he sinned, yet it was not greater than thine;
c-acp np1 cst pns11 vvd a-acp pp-f, pns31 vvd, av pn31 vbds xx jc cs po21;
(7) part (DIV2)
124
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1219
yet he did many good things, I have obeyed the Commandment of the Lord — And Ahab when the Prophet reproved him, he went and humbled himself in sackcloth for his sin:
yet he did many good things, I have obeyed the Commandment of the Lord — And Ahab when the Prophet reproved him, he went and humbled himself in Sackcloth for his since:
av pns31 vdd d j n2, pns11 vhb vvn dt n1 pp-f dt n1 — cc np1 c-crq dt n1 vvd pno31, pns31 vvd cc vvd px31 p-acp n1 p-acp po31 n1:
(7) part (DIV2)
124
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1220
When hast thou ever done so for thy sin? — And Herod heard John Baptist gladly, and reformed many things:
When hast thou ever done so for thy since? — And Herod herd John Baptist gladly, and reformed many things:
c-crq vh2 pns21 av vdn av p-acp po21 n1? — cc np1 vvn np1 np1 av-j, cc vvd d n2:
(7) part (DIV2)
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1221
Surely the Argument wil hold as well, That such as are in Hell have done as much good as I have,
Surely the Argument will hold as well, That such as Are in Hell have done as much good as I have,
av-j dt n1 vmb vvi c-acp av, cst d c-acp vbr p-acp n1 vhb vdn c-acp d j c-acp pns11 vhb,
(7) part (DIV2)
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1222
as some that are in Heaven have committed as great sins as I have: O! it's not enough for thee that others do sin;
as Some that Are in Heaven have committed as great Sins as I have: OH! it's not enough for thee that Others do sin;
c-acp d cst vbr p-acp n1 vhb vvn p-acp j n2 c-acp pns11 vhb: uh pn31|vbz xx av-d p-acp pno21 d n2-jn vdb vvi;
(7) part (DIV2)
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1223
they may be sav'd, and yet thou mayest eternally be destroyed:
they may be saved, and yet thou Mayest eternally be destroyed:
pns32 vmb vbi vvn, cc av pns21 vm2 av-j vbi vvn:
(7) part (DIV2)
124
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1224
This will not be a plea to a mans Conscience, if it be inlightened, when he comes upon his sick-bed, & death-bed:
This will not be a plea to a men Conscience, if it be enlightened, when he comes upon his sickbed, & deathbed:
d vmb xx vbi dt n1 p-acp dt ng1 n1, cs pn31 vbb vvn, c-crq pns31 vvz p-acp po31 n1, cc n1:
(7) part (DIV2)
124
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1225
Though now thou canst put off thy Conscience with this, that every one hath their sin,
Though now thou Canst put off thy Conscience with this, that every one hath their since,
cs av pns21 vm2 vvi a-acp po21 n1 p-acp d, cst d pi vhz po32 n1,
(7) part (DIV2)
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1226
but when thou comest upon thy sick-bed, and death-bed, if God inlighten thy Conscience, O, it will not be answer enough for thee,
but when thou Comest upon thy sickbed, and deathbed, if God inlighten thy Conscience, Oh, it will not be answer enough for thee,
cc-acp c-crq pns21 vv2 p-acp po21 n1, cc n1, cs np1 vvi po21 n1, uh, pn31 vmb xx vbi n1 av-d p-acp pno21,
(7) part (DIV2)
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1227
when thou feest thou art going before the great God, to receive the sentence of thy eternal doom,
when thou feest thou art going before the great God, to receive the sentence of thy Eternal doom,
c-crq pns21 vv2 pns21 vb2r vvg p-acp dt j np1, pc-acp vvi dt n1 pp-f po21 j n1,
(7) part (DIV2)
124
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1228
then thou wilt have such miss-givings in thy Conscience;
then thou wilt have such miss-givings in thy Conscience;
cs pns21 vm2 vhi d j p-acp po21 n1;
(7) part (DIV2)
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1229
O! but what if it prove that my sins be of another nature different from the sins of the godly,
OH! but what if it prove that my Sins be of Another nature different from the Sins of the godly,
uh cc-acp q-crq cs pn31 vvb d po11 n2 vbb pp-f j-jn n1 j p-acp dt n2 pp-f dt j,
(7) part (DIV2)
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1230
if it prove so, I am undone, I am cut off for ever.
if it prove so, I am undone, I am Cut off for ever.
cs pn31 vvb av, pns11 vbm vvn, pns11 vbm vvn a-acp p-acp av.
(7) part (DIV2)
124
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1231
Wherefore, in the second place, what you have heard from this point, should teach you to be very careful in the examining of your sins,
Wherefore, in the second place, what you have herd from this point, should teach you to be very careful in the examining of your Sins,
c-crq, p-acp dt ord n1, r-crq pn22 vhb vvn p-acp d n1, vmd vvi pn22 pc-acp vbi av j p-acp dt vvg pp-f po22 n2,
(7) part (DIV2)
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1232
and in labouring to find out of what nature your sins are:
and in labouring to find out of what nature your Sins Are:
cc p-acp vvg pc-acp vvi av pp-f r-crq n1 po22 n2 vbr:
(7) part (DIV2)
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1233
As we read in the Law, they were shut up when there was but a suspition that their disease was Lepotous:
As we read in the Law, they were shut up when there was but a suspicion that their disease was Lepotous:
c-acp pns12 vvb p-acp dt n1, pns32 vbdr vvn a-acp c-crq pc-acp vbds p-acp dt n1 cst po32 n1 vbds j:
(7) part (DIV2)
125
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1234
They were to be shut up for seven dayes upon meer suspition:
They were to be shut up for seven days upon mere suspicion:
pns32 vbdr pc-acp vbi vvn a-acp p-acp crd n2 p-acp j n1:
(7) part (DIV2)
125
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1235
O that God would but give thee a heart, even to shut up thy self, that is, to be thinking in thy reured Meditations, of what nature thy sin is:
Oh that God would but give thee a heart, even to shut up thy self, that is, to be thinking in thy reured Meditations, of what nature thy since is:
uh cst np1 vmd cc-acp vvi pno21 dt n1, av pc-acp vvi a-acp po21 n1, cst vbz, pc-acp vbi vvg p-acp po21 j-vvn n2, pp-f r-crq n1 po21 n1 vbz:
(7) part (DIV2)
125
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1236
It is usual with those that are godly;
It is usual with those that Are godly;
pn31 vbz j p-acp d cst vbr j;
(7) part (DIV2)
125
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1237
with the Children of God, to be afraid (upon any sin they commit) that their sin is not the sin of Gods Children, you shall have them ready to say, Lord, did ever any of Gods Children do thus? is this such an evil as can belong to a Child of God? is it possible that one that hath so much ••ears as I,
with the Children of God, to be afraid (upon any since they commit) that their since is not the since of God's Children, you shall have them ready to say, Lord, did ever any of God's Children do thus? is this such an evil as can belong to a Child of God? is it possible that one that hath so much ••ears as I,
p-acp dt n2 pp-f np1, pc-acp vbi j (p-acp d n1 pns32 vvb) cst po32 n1 vbz xx dt n1 pp-f npg1 n2, pn22 vmb vhi pno32 j pc-acp vvi, n1, vdd av d pp-f npg1 n2 vdb av? vbz d d dt j-jn c-acp vmb vvi p-acp dt n1 pp-f np1? vbz pn31 j cst pi cst vhz av d n2 c-acp pns11,
(7) part (DIV2)
125
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1238
so many mercies as I, such enlightnings as I, such workings of the spirit as I;
so many Mercies as I, such enlightenings as I, such workings of the Spirit as I;
av d n2 c-acp pns11, d n2 c-acp pns11, d n2 pp-f dt n1 c-acp pns11;
(7) part (DIV2)
125
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1239
is it possible that there can be true grace, and yet that I should again fall into such and such a sin? One that is a Child of God;
is it possible that there can be true grace, and yet that I should again fallen into such and such a since? One that is a Child of God;
vbz pn31 j cst a-acp vmb vbi j n1, cc av cst pns11 vmd av vvi p-acp d cc d dt n1? pi cst vbz dt n1 pp-f np1;
(7) part (DIV2)
125
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1240
is afraid of every sin, lest it be of that nature as cannot stand with the truth of grace — Thou art ready to think that any thing may stand with the truth of grace,
is afraid of every since, lest it be of that nature as cannot stand with the truth of grace — Thou art ready to think that any thing may stand with the truth of grace,
vbz j pp-f d n1, cs pn31 vbb pp-f d n1 c-acp vmbx vvi p-acp dt n1 pp-f n1 — pns21 vb2r j pc-acp vvi cst d n1 vmb vvi p-acp dt n1 pp-f n1,
(7) part (DIV2)
125
Page 105
1241
and with the state of grace; but one that knows what sin is, will be afraid of every thing;
and with the state of grace; but one that knows what since is, will be afraid of every thing;
cc p-acp dt n1 pp-f n1; cc-acp pi cst vvz r-crq n1 vbz, vmb vbi j pp-f d n1;
(7) part (DIV2)
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1242
but most people are so confident, that they give satisfaction to themselves in any way of wickedness:
but most people Are so confident, that they give satisfaction to themselves in any Way of wickedness:
cc-acp ds n1 vbr av j, cst pns32 vvb n1 p-acp px32 p-acp d n1 pp-f n1:
(7) part (DIV2)
125
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1243
We have all our infirmities and there's an end; as if there were no difference between one and another.
We have all our infirmities and there's an end; as if there were no difference between one and Another.
pns12 vhb d po12 n2 cc pc-acp|vbz dt n1; c-acp cs pc-acp vbdr dx n1 p-acp crd cc n-jn.
(7) part (DIV2)
125
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1244
O that God would cause this point to ring in thine ears, when thy Conscience tells thee of thy sin, that there is a great deal of difference between tho one and the other;
O that God would cause this point to ring in thine ears, when thy Conscience tells thee of thy since, that there is a great deal of difference between tho one and the other;
sy cst np1 vmd vvi d n1 pc-acp vvi p-acp po21 n2, c-crq po21 n1 vvz pno21 pp-f po21 n1, cst pc-acp vbz dt j n1 pp-f n1 p-acp crd crd cc dt n-jn;
(7) part (DIV2)
125
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1245
and the truth is, till thou hast upon examination found this out, that thou canst with comfort,
and the truth is, till thou hast upon examination found this out, that thou Canst with Comfort,
cc dt n1 vbz, c-acp pns21 vh2 p-acp n1 vvd d av, cst pns21 vm2 p-acp n1,
(7) part (DIV2)
125
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1246
as in the presence of God, say, that though I have infirmities and sins, yet upon the examination of my heart,
as in the presence of God, say, that though I have infirmities and Sins, yet upon the examination of my heart,
c-acp p-acp dt n1 pp-f np1, vvb, cst cs pns11 vhb n2 cc n2, av p-acp dt n1 pp-f po11 n1,
(7) part (DIV2)
125
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1247
and upon those rules that have been given out in thy word, I see hope that my sin is no other but the spot of Gods Children;
and upon those rules that have been given out in thy word, I see hope that my since is no other but the spot of God's Children;
cc p-acp d n2 cst vhb vbn vvn av p-acp po21 n1, pns11 vvb n1 cst po11 n1 vbz dx j-jn p-acp dt n1 pp-f npg1 n2;
(7) part (DIV2)
125
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1248
and if it be so, then the
and if it be so, then the
cc cs pn31 vbb av, cs dt
(7) part (DIV2)
125
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1249
Third Use is a Use of consolation to all those that have many infirmities, and are burdened with them:
Third Use is a Use of consolation to all those that have many infirmities, and Are burdened with them:
ord n1 vbz dt n1 pp-f n1 p-acp d d cst vhb d n2, cc vbr vvn p-acp pno32:
(7) part (DIV2)
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1250
Thou hast spots upon thee, and dost thou find the behaviour of thy soul towards them,
Thou hast spots upon thee, and dost thou find the behaviour of thy soul towards them,
pns21 vh2 n2 p-acp pno21, cc vd2 pns21 vvi dt n1 pp-f po21 n1 p-acp pno32,
(7) part (DIV2)
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1251
as heretofore thou hast heard? be of good comfort in this, that there is no cause that thou should raze the foundation upon every failing that thou seest to be in thy self;
as heretofore thou hast herd? be of good Comfort in this, that there is no cause that thou should raze the Foundation upon every failing that thou See to be in thy self;
c-acp av pns21 vh2 vvn? vbb pp-f j n1 p-acp d, cst pc-acp vbz dx n1 cst pns21 vmd vvi dt n1 p-acp d vvg cst pns21 vv2 pc-acp vbi p-acp po21 n1;
(7) part (DIV2)
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1252
this is a wrong to Jesus Christ;
this is a wrong to jesus christ;
d vbz dt n-jn p-acp np1 np1;
(7) part (DIV2)
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1253
and to the Covenant of grace, for one that hath approved himself to God upon examination,
and to the Covenant of grace, for one that hath approved himself to God upon examination,
cc p-acp dt n1 pp-f n1, c-acp pi cst vhz vvn px31 p-acp np1 p-acp n1,
(7) part (DIV2)
126
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1254
and hath found the work of grace, upon every failing to raze the very foundation,
and hath found the work of grace, upon every failing to raze the very Foundation,
cc vhz vvn dt n1 pp-f n1, p-acp d vvg pc-acp vvi dt j n1,
(7) part (DIV2)
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1255
and think, Surely all that I have done is nought, it's all nothing, it's all but hypocrisie:
and think, Surely all that I have done is nought, it's all nothing, it's all but hypocrisy:
cc vvi, av-j d cst pns11 vhb vdn vbz pix, pn31|vbz d pix, pn31|vbz d p-acp n1:
(7) part (DIV2)
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1256
It's fit indeed for thee upon thy sin, to examine, and to be humbled;
It's fit indeed for thee upon thy since, to examine, and to be humbled;
pn31|vbz j av p-acp pno21 p-acp po21 n1, pc-acp vvi, cc pc-acp vbi vvn;
(7) part (DIV2)
126
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1257
let thy sin be matter for thy humilation, but not matter for thy discouragement, not for the razing of the Foundation;
let thy since be matter for thy humiliation, but not matter for thy discouragement, not for the razing of the Foundation;
vvb po21 n1 vbi n1 p-acp po21 n1, cc-acp xx n1 p-acp po21 n1, xx p-acp dt vvg pp-f dt n1;
(7) part (DIV2)
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1258
to say, Well, I shall at length one day perish by the hands of Saul; God will cast me off at length, such a wretched creature as I am; Take heed of that:
to say, Well, I shall At length one day perish by the hands of Saul; God will cast me off At length, such a wretched creature as I am; Take heed of that:
pc-acp vvi, av, pns11 vmb p-acp n1 crd n1 vvi p-acp dt n2 pp-f np1; np1 vmb vvi pno11 a-acp p-acp n1, d dt j n1 c-acp pns11 vbm; vvb n1 pp-f cst:
(7) part (DIV2)
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1259
Those that are acquainted with the way of the Gospel, they know how to be deeply humbled for their sin,
Those that Are acquainted with the Way of the Gospel, they know how to be deeply humbled for their since,
d cst vbr vvn p-acp dt n1 pp-f dt n1, pns32 vvb c-crq pc-acp vbi av-jn vvn p-acp po32 n1,
(7) part (DIV2)
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1260
and yet not to be discouraged by their sin.
and yet not to be discouraged by their since.
cc av xx pc-acp vbi vvn p-acp po32 n1.
(7) part (DIV2)
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1261
And further, As thou shouldest not raze the Foundation, so thou shouldest not be afraid to come into Gods presence.
And further, As thou Shouldst not raze the Foundation, so thou Shouldst not be afraid to come into God's presence.
cc jc, c-acp pns21 vmd2 xx vvi dt n1, av pns21 vmd2 xx vbi j pc-acp vvi p-acp npg1 n1.
(7) part (DIV2)
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1262
Thou hast failed indeed, thou must come into Gods presence, onely take heed of coming boldly,
Thou hast failed indeed, thou must come into God's presence, only take heed of coming boldly,
pns21 vh2 vvn av, pns21 vmb vvi p-acp npg1 n1, av-j vvb n1 pp-f vvg av-j,
(7) part (DIV2)
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1263
and impudently, as many there are that abuse the Grace of God, and think because of Christ, they may come with impudence;
and impudently, as many there Are that abuse the Grace of God, and think Because of christ, they may come with impudence;
cc av-j, c-acp d a-acp vbr cst vvb dt n1 pp-f np1, cc vvb c-acp pp-f np1, pns32 vmb vvi p-acp n1;
(7) part (DIV2)
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1264
no, the grace of Christ doth not at all hinder humiliation, but furthers humiliation, makes it Evangellical indeed;
no, the grace of christ does not At all hinder humiliation, but furthers humiliation, makes it Evangelical indeed;
uh-dx, dt n1 pp-f np1 vdz xx p-acp d jc n1, cc-acp vvz n1, vvz pn31 np1 av;
(7) part (DIV2)
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1265
and so thou being humbled for thy sin, thou mayest then come with an holy boldness into Gods presence;
and so thou being humbled for thy since, thou Mayest then come with an holy boldness into God's presence;
cc av pns21 vbg vvn p-acp po21 n1, pns21 vm2 av vvi p-acp dt j n1 p-acp npg1 n1;
(7) part (DIV2)
127
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1266
do not think to fly the presence of God, because thou hast sinned and offended •im.
do not think to fly the presence of God, Because thou hast sinned and offended •im.
vdb xx vvi pc-acp vvi dt n1 pp-f np1, c-acp pns21 vh2 vvn cc vvn vvi.
(7) part (DIV2)
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1267
As a loving Father, it were a dishonour •o him if upon every failing of his Child, his •hild should shake and tremble so,
As a loving Father, it were a dishonour •o him if upon every failing of his Child, his •hild should shake and tremble so,
p-acp dt j-vvg n1, pn31 vbdr dt n1 vvb pno31 cs p-acp d vvg pp-f po31 n1, po31 n1 vmd vvi cc vvi av,
(7) part (DIV2)
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1268
as not to •are to come into the room where he were;
as not to •are to come into the room where he were;
c-acp xx pc-acp vvi pc-acp vvi p-acp dt n1 c-crq pns31 vbdr;
(7) part (DIV2)
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1269
do •ou think this were a commendation for a Fa•her? If you inquire what this Child hath done, •t may be he hath fail'd in some petty thing;
do •ou think this were a commendation for a Fa•her? If you inquire what this Child hath done, •t may be he hath failed in Some Petty thing;
vdb av vvi d vbdr dt n1 p-acp dt n1? cs pn22 vvb r-crq d n1 vhz vdn, av vmb vbi pns31 vhz vvn p-acp d j n1;
(7) part (DIV2)
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1270
•e hath perhaps tarried half a quarter of an •our longer than his Father would have him •n such a business,
•e hath perhaps tarried half a quarter of an •our longer than his Father would have him •n such a business,
n1 vhz av vvn j-jn dt n1 pp-f dt n1 av-jc cs po31 n1 vmd vhi pno31 vvi d dt n1,
(7) part (DIV2)
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1271
or not managed such or such 〈 ◊ 〉 business to the full, as his Father required of •im;
or not managed such or such 〈 ◊ 〉 business to the full, as his Father required of •im;
cc xx vvn d cc d 〈 sy 〉 n1 p-acp dt j, c-acp po31 n1 vvd pp-f n1;
(7) part (DIV2)
127
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1272
and upon this he dar'd not come into his •resence;
and upon this he dared not come into his •resence;
cc p-acp d pns31 vvd xx vvi p-acp po31 n1;
(7) part (DIV2)
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1273
surely we would conclude that this Man had not the bowels of a Father in him:
surely we would conclude that this Man had not the bowels of a Father in him:
av-j pns12 vmd vvi cst d n1 vhd xx dt n2 pp-f dt n1 p-acp pno31:
(7) part (DIV2)
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1274
Now if you would conclude so concerning men, then why wilt thou put this dishonour upon God himself, that hath the affections of 〈 ◊ 〉 Father in him? And if there be any compassion in Fathers towards their Children,
Now if you would conclude so Concerning men, then why wilt thou put this dishonour upon God himself, that hath the affections of 〈 ◊ 〉 Father in him? And if there be any compassion in Father's towards their Children,
av cs pn22 vmd vvi av vvg n2, av q-crq vm2 pns21 vvi d n1 p-acp np1 px31, cst vhz dt n2 pp-f 〈 sy 〉 n1 p-acp pno31? cc cs pc-acp vbb d n1 p-acp n2 p-acp po32 n2,
(7) part (DIV2)
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1275
yet it •s not so much as one drop of that infinite ocean that is in God;
yet it •s not so much as one drop of that infinite Ocean that is in God;
av pn31 vbz xx av av-d c-acp crd n1 pp-f cst j n1 cst vbz p-acp np1;
(7) part (DIV2)
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and therefore let not e•ery failing of thine make the afraid to come •nto the presence of God, come to him yet as 〈 ◊ 〉 Father, being humbled before him,
and Therefore let not e•ery failing of thine make the afraid to come •nto the presence of God, come to him yet as 〈 ◊ 〉 Father, being humbled before him,
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(7) part (DIV2)
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and ap•lying the righteousness of his Son.
and ap•lying the righteousness of his Son.
cc vvg dt n1 pp-f po31 n1
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And then further, Let the consideration of •his be of comfort to thee (when thou hast committed sin against God,
And then further, Let the consideration of •his be of Comfort to thee (when thou hast committed since against God,
cc av av-jc, vvb dt n1 pp-f n1 vbb pp-f n1 p-acp pno21 (c-crq pns21 vh2 vvn n1 p-acp np1,
(7) part (DIV2)
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if thou be'st such a oneas hath been spoken of) in remembring the Covenant that God hath made with thee, and bless God for the Covenant that he hath made with thee in Christ,
if thou Best such a oneas hath been spoken of) in remembering the Covenant that God hath made with thee, and bless God for the Covenant that he hath made with thee in christ,
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(7) part (DIV2)
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and the difference that God hath made between thee and others in this thing;
and the difference that God hath made between thee and Others in this thing;
cc dt n1 cst np1 vhz vvn p-acp pno21 cc n2-jn p-acp d n1;
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magnifie his free grace in the Govenant of grace, for from thence is it that thy spot shall not be a deadly spot;
magnify his free grace in the Covenant of grace, for from thence is it that thy spot shall not be a deadly spot;
vvb po31 j n1 p-acp dt n1 pp-f n1, c-acp p-acp av vbz pn31 cst po21 n1 vmb xx vbi dt j n1;
(7) part (DIV2)
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and God will not deal with thee as with the wicked:
and God will not deal with thee as with the wicked:
cc np1 vmb xx vvi p-acp pno21 p-acp p-acp dt j:
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certainly this is not from the nature of thy sin, for that may be as hainous as the sins of the other,
Certainly this is not from the nature of thy since, for that may be as heinous as the Sins of the other,
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(7) part (DIV2)
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but that that makes the difference is the free-grace of God in Christ. O blessed be God for the Covenant of grace that hath made the difference.
but that that makes the difference is the Free grace of God in christ. O blessed be God for the Covenant of grace that hath made the difference.
cc-acp d cst vvz dt n1 vbz dt n1 pp-f np1 p-acp np1. sy j-vvn vbi n1 p-acp dt n1 pp-f n1 cst vhz vvn dt n1.
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I remember I have read of Luther, he indeed saith when he was a Monk, though he were Conscientious then,
I Remember I have read of Luther, he indeed Says when he was a Monk, though he were Conscientious then,
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yet then whensoever he committed any sin against God, his Conscience did so flye in his face, that he thought he was rejected utterly of God, til God made him know that Covenant of his grace in Christ;
yet then whensoever he committed any since against God, his Conscience did so fly in his face, that he Thought he was rejected utterly of God, till God made him know that Covenant of his grace in christ;
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(7) part (DIV2)
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and then he thought he heard such a voice speaking to him, Oh Martin, do not despair, for thou shalt,
and then he Thought he herd such a voice speaking to him, O Martin, do not despair, for thou shalt,
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as long as thou livest here in the flesh, sin against God; as long as thou Livest Here in the Flesh, since against God;
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(7) part (DIV2)
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onely do thou lustily oppose thy sin, and resist thy sin, and then know, that thou art not under the Law, but under grace:
only do thou lustily oppose thy since, and resist thy since, and then know, that thou art not under the Law, but under grace:
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(7) part (DIV2)
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It is from hence that there is this difference, therefore bless God that ever he reveal'd this Covenant of grace to thy soul.
It is from hence that there is this difference, Therefore bless God that ever he revealed this Covenant of grace to thy soul.
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And then likewise, let this comfort thee;
And then likewise, let this Comfort thee;
cc av av, vvb d vvi pno21;
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le• it be a means to set thy heart so much the more against sin, to take heed of sin:
le• it be a means to Set thy heart so much the more against since, to take heed of since:
n1 pn31 vbb dt n2 pc-acp vvi po21 n1 av av-d dt av-dc p-acp n1, pc-acp vvi n1 pp-f n1:
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O take heed of abusing this grace of God: Here will be the sign whether all this comfort belong to thee or no:
Oh take heed of abusing this grace of God: Here will be the Signen whither all this Comfort belong to thee or not:
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If the more thou hearest it, the more thy heart doth lothe sin, and thou art the more afraid of sin because of this, thou dost the more labour to bleanse thy flesh and spirit from all the polutions of it.
If the more thou Hearst it, the more thy heart does loath since, and thou art the more afraid of since Because of this, thou dost the more labour to bleanse thy Flesh and Spirit from all the pollutions of it.
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Canst thou say thus as in the presence of God:
Canst thou say thus as in the presence of God:
vm2 pns21 vvi av c-acp p-acp dt n1 pp-f np1:
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Lord, when I hear of these things, of that blessed grace of thine in the Gospel, what a difference thou art pleased to make between one and the other;
Lord, when I hear of these things, of that blessed grace of thine in the Gospel, what a difference thou art pleased to make between one and the other;
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why, Lord, it breaks my heart, and it makes me more afraid of sin than any thing in the World:
why, Lord, it breaks my heart, and it makes me more afraid of since than any thing in the World:
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Then thou mayest freely apply the comfort that is here, out of this Scripture.
Then thou Mayest freely apply the Comfort that is Here, out of this Scripture.
cs pns21 vm2 av-j vvi dt n1 cst vbz av, av pp-f d n1.
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And lastly, Let me speak to those to whom this Consolation doth belong, That thou hadst heed take heed to thy self, that thou preservest this thy consolation;
And lastly, Let me speak to those to whom this Consolation does belong, That thou Hadst heed take heed to thy self, that thou preservest this thy consolation;
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for without great care it will hardly be preserved — I mean by that, this:
for without great care it will hardly be preserved — I mean by that, this:
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Thou hadst need take heed that thou keepest thy Conscience as clean as may be, that thou mayest have a clear discerning of the difference of Gods dealing between one and the other.
Thou Hadst need take heed that thou Keepest thy Conscience as clean as may be, that thou Mayest have a clear discerning of the difference of God's dealing between one and the other.
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(7) part (DIV2)
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And therefore, take, heed first of any sins against light;
And Therefore, take, heed First of any Sins against Light;
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hath ever God given thee that comfort to thy soul, that though thou hast many failings,
hath ever God given thee that Comfort to thy soul, that though thou hast many failings,
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yet that God looks upon thee with another eye than upon the wicked? I say take heed ever after of any sin against conscience:
yet that God looks upon thee with Another eye than upon the wicked? I say take heed ever After of any since against conscience:
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Take heed of repeating that same sin again and again — Take heed of lying in sin a long time:
Take heed of repeating that same since again and again — Take heed of lying in since a long time:
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And take heed of being hardned in sin:
And take heed of being hardened in since:
cc vvb n1 pp-f vbg vvn p-acp n1:
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For if ever thou shouldst fall to sin against Light, against thy Conscience, thou wilt hardly be able to discern any difference between thy sin and the sin of the wicked:
For if ever thou Shouldst fallen to sin against Light, against thy Conscience, thou wilt hardly be able to discern any difference between thy since and the since of the wicked:
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And therefore look to thy self in this thing:
And Therefore look to thy self in this thing:
cc av vvb p-acp po21 n1 p-acp d n1:
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Oh let those that are godly, take heed that they bring not themselves, in regard of their own sense.
O let those that Are godly, take heed that they bring not themselves, in regard of their own sense.
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1310
in to as lamentable a condition as the wicked are, to have as much horrors of Conscience in their own seeling,
in to as lamentable a condition as the wicked Are, to have as much horrors of Conscience in their own seeling,
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as thewicked and ungodly have O how great a pity is it that those between whom and the wicked, God hath made so great a difference,
as thewicked and ungodly have O how great a pity is it that those between whom and the wicked, God hath made so great a difference,
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yet that through their negligence they shall bring themselves into as great a horror as the wicked and ungodly are in!
yet that through their negligence they shall bring themselves into as great a horror as the wicked and ungodly Are in!
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And lastly, That this may not be abused, let those that pretend unto God, and say they are his Children,
And lastly, That this may not be abused, let those that pretend unto God, and say they Are his Children,
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and they are in the Covenant of grace, and speak much of fr•e-grace, and yet by their wicked scandalous lives do manifest that indeed they are not Gods Children;
and they Are in the Covenant of grace, and speak much of fr•e-grace, and yet by their wicked scandalous lives do manifest that indeed they Are not God's Children;
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let them know, that their spots are the worst spots of all, they are not onely the spots of wicked men,
let them know, that their spots Are the worst spots of all, they Are not only the spots of wicked men,
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but even have the spots of Devils upon them:
but even have the spots of Devils upon them:
cc-acp av vhi dt n2 pp-f n2 p-acp pno32:
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If any spot be a loathsome, an accursed, an abominable spot, it is the spot of a Man or Woman that makes much profession of the Gospel,
If any spot be a loathsome, an accursed, an abominable spot, it is the spot of a Man or Woman that makes much profession of the Gospel,
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and yet lives a scandalous, wicked, and ungodly life:
and yet lives a scandalous, wicked, and ungodly life:
cc av vvz dt j, j, cc j n1:
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— And especially, there are some whose spots are such as the heart of a man cannot but tremble at the very thoughts of them;
— And especially, there Are Some whose spots Are such as the heart of a man cannot but tremble At the very thoughts of them;
— cc av-j, pc-acp vbr d rg-crq n2 vbr d c-acp dt n1 pp-f dt n1 vmbx cc-acp vvi p-acp dt j n2 pp-f pno32;
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Those that will put off their sin even to God himself: They take liberty to sin, and say they can do nothing without him:
Those that will put off their since even to God himself: They take liberty to since, and say they can do nothing without him:
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and so give way to wickedness, and think if God would give them more grace, then they should do better;
and so give Way to wickedness, and think if God would give them more grace, then they should do better;
cc av vvb n1 p-acp n1, cc vvb cs np1 vmd vvi pno32 dc n1, cs pns32 vmd vdi jc;
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but till then they can not be better; and so what blame there is, they lay it upon God himself:
but till then they can not be better; and so what blame there is, they lay it upon God himself:
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1323
O what a spot is this, that thou wilt cast thy sin upon the infinite pure God! It's very observable in this Text:
Oh what a spot is this, that thou wilt cast thy since upon the infinite pure God! It's very observable in this Text:
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They have corrupted themselves, their spot is not the spot of Gods Children. Oh do not think to cast it upon God;They have corrupted themselves, their spot is not the spot of God's Children. O do not think to cast it upon God;
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as if Moses should have said, Do not you think to cast your sin upon God,
as if Moses should have said, Do not you think to cast your since upon God,
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1326
for you have corrupted your selves, and your spot is not the spot of Gods Children.
for you have corrupted your selves, and your spot is not the spot of God's Children.
c-acp pn22 vhb vvn po22 n2, cc po22 n1 vbz xx dt n1 pp-f npg1 n2.
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1327
And then for others that take liberty in sin; they think that all their sin is done away by the blood of Jesus Christ,
And then for Others that take liberty in since; they think that all their since is done away by the blood of jesus christ,
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1328
and therefore they may take liberty;
and Therefore they may take liberty;
cc av pns32 vmb vvi n1;
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1329
and though they dare not say, That therefore they may, yet this is the language of their hearts and lives, many that in these latter dayes hath spoken much about the Covenant of free grace,
and though they Dare not say, That Therefore they may, yet this is the language of their hearts and lives, many that in these latter days hath spoken much about the Covenant of free grace,
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(7) part (DIV2)
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yet they have made the blood of Christ that is appointed by God to cleanse us from our iniquities, they have made this blood an occasion of defiling their souls by their iniquity.
yet they have made the blood of christ that is appointed by God to cleanse us from our iniquities, they have made this blood an occasion of defiling their Souls by their iniquity.
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(7) part (DIV2)
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O what an horrible spot is this, that thou shalt make the blood of Christ to be the cause of it, as far as thou canst!
O what an horrible spot is this, that thou shalt make the blood of christ to be the cause of it, as Far as thou Canst!
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(7) part (DIV2)
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1332
that must be an abominable defilement when thou contractest filthiness from the blood of Christ, and from the grace of God in the Gospel.
that must be an abominable defilement when thou contractest filthiness from the blood of christ, and from the grace of God in the Gospel.
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O this is the most dreadful spot of all spots whatsoever!
O this is the most dreadful spot of all spots whatsoever!
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1334
the Lord rebuke thy wicked and cursed heart that shalt contract wickedness from hearing the Doctrine of free grace:
the Lord rebuke thy wicked and cursed heart that shalt contract wickedness from hearing the Doctrine of free grace:
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1335
Is there not reason of speaking these things? for do not you see some that speak more of free grace then ever they did,
Is there not reason of speaking these things? for do not you see Some that speak more of free grace then ever they did,
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1336
and yet more loose then ever they were before? O these are spots in our Feasts indeed,
and yet more lose then ever they were before? O these Are spots in our Feasts indeed,
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1337
and in our converse and communion; they are spots to a Christian profession, such men and women as these are:
and in our converse and communion; they Are spots to a Christian profession, such men and women as these Are:
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1338
for thy spots do not onely defile the own soul, but the name of God, and profession of Jesus Christ.
for thy spots do not only defile the own soul, but the name of God, and profession of jesus christ.
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(7) part (DIV2)
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1339
Thou dost what in the lyest, to defile the very blood of Christ, and to defile the Covenant of grace;
Thou dost what in the liest, to defile the very blood of christ, and to defile the Covenant of grace;
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in the Epistle of Jude 4. They were afore of old ordained to this condemnation, saith the Text:
in the Epistle of U^de 4. They were afore of old ordained to this condemnation, Says the Text:
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Ungodly men, turning the grace of our God into Lasciviousness; There are two black brands of a reprobate:
Ungodly men, turning the grace of our God into Lasciviousness; There Are two black brands of a Reprobate:
j n2, vvg dt n1 pp-f po12 n1 p-acp n1; pc-acp vbr crd j-jn n2 pp-f dt n-jn:
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We have indeed no absolute notes and signs of a reprobate, but these are the two blackest.
We have indeed no absolute notes and Signs of a Reprobate, but these Are the two Blackest.
pns12 vhb av av-dx j n2 cc n2 pp-f dt n-jn, cc-acp d vbr dt crd js-jn.
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One is, God gives a man up to his hearts desire in wicked wayes — And the other, is to turn the grace of God into wantoness.
One is, God gives a man up to his hearts desire in wicked ways — And the other, is to turn the grace of God into wantonness.
pi vbz, np1 vvz dt n1 a-acp p-acp po31 n2 vvb p-acp j n2 — cc dt n-jn, vbz pc-acp vvi dt n1 pp-f np1 p-acp n1.
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How vile are those spots likewise, that men come now through the knowledg that they say they have of the Covenant of grace, to have no kind of work of conscience upon them fortheir sin? Now their Consciences do not at all trouble them for their sin, there's no kind of sense at all upon them upon that account,
How vile Are those spots likewise, that men come now through the knowledge that they say they have of the Covenant of grace, to have no kind of work of conscience upon them fortheir since? Now their Consciences do not At all trouble them for their since, there's no kind of sense At all upon them upon that account,
q-crq j vbr d n2 av, cst n2 vvb av p-acp dt n1 cst pns32 vvb pns32 vhb pp-f dt n1 pp-f n1, pc-acp vhi dx n1 pp-f n1 pp-f n1 p-acp pno32 av-dx n1? av po32 n2 vdb xx p-acp d n1 pno32 p-acp po32 n1, pc-acp|vbz dx n1 pp-f n1 p-acp d p-acp pno32 p-acp d n1,
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and all because of grace (as they say:) Well, that spot must needs be an irrecoverable spot, that there's no sense at all of.
and all Because of grace (as they say:) Well, that spot must needs be an irrecoverable spot, that there's no sense At all of.
cc d c-acp pp-f n1 (c-acp pns32 vvb:) av, cst n1 vmb av vbi dt j n1, cst pc-acp|vbz dx n1 p-acp d a-acp.
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— And if it come to that, now thou canst take liberty to sin freely,
— And if it come to that, now thou Canst take liberty to since freely,
— cc cs pn31 vvb p-acp d, av pns21 vm2 vvi n1 p-acp n1 av-j,
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and hast no conscience at all of this thy sin, I say, thy spot is a most dreadful spot,
and hast no conscience At all of this thy since, I say, thy spot is a most dreadful spot,
cc vh2 dx n1 p-acp d pp-f d po21 n1, pns11 vvb, po21 n1 vbz dt av-ds j n1,
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and 'tis to be fear'd an irrecoverable spot;
and it's to be feared an irrecoverable spot;
cc pn31|vbz pc-acp vbi vvn dt j n1;
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all the mercy of God that serves to help to ease others when they have committed their sins, doth but plead against thee, to aggravate thy sin —
all the mercy of God that serves to help to ease Others when they have committed their Sins, does but plead against thee, to aggravate thy since —
d dt n1 pp-f np1 cst vvz pc-acp vvi pc-acp vvi n2-jn c-crq pns32 vhb vvn po32 n2, vdz p-acp vvi p-acp pno21, pc-acp vvi po21 n1 —
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I'le conclude all with that one Text that we have in Jer. 23. that shews the difference of the sins of those that are nearer to God in way of profession, is they be wicked and ungodly;
I'll conclude all with that one Text that we have in Jer. 23. that shows the difference of the Sins of those that Are nearer to God in Way of profession, is they be wicked and ungodly;
pns11|vmb vvi d p-acp d crd n1 cst pns12 vhb p-acp np1 crd cst vvz dt n1 pp-f dt n2 pp-f d cst vbr jc p-acp np1 p-acp n1 pp-f n1, vbz pns32 vbb j cc j;
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v. 13. 14. 〈 ◊ 〉 have seen folly, saith the Prophet, in the Prophets of Samaria, they prophesied in Baal, v. 13. 14. 〈 ◊ 〉 have seen folly, Says the Prophet, in the prophets of Samaria, they prophesied in Baal,
n1 crd crd 〈 sy 〉 vhb vvn n1, vvz dt n1, p-acp dt n2 pp-f np1, pns32 vvd p-acp np1,
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and caused my people Israel to sin. and caused my people Israel to since.
cc vvd po11 n1 np1 p-acp n1.
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In v. 14. I have seen also in the Prophets of Jerusalem, an horrible thing ▪ That that is but folly in the Prophets of Samaria, in the Prophets of Jerusalem, is an horrible thing:
In v. 14. I have seen also in the prophets of Jerusalem, an horrible thing ▪ That that is but folly in the prophets of Samaria, in the prophets of Jerusalem, is an horrible thing:
p-acp n1 crd pns11 vhb vvn av p-acp dt n2 pp-f np1, dt j n1 ▪ d cst vbz p-acp n1 p-acp dt n2 pp-f np1, p-acp dt n2 pp-f np1, vbz dt j n1:
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The more near we are to God in the way of our profession, the more horrible are our sins if we make Religion to be a colour of our wickedness;
The more near we Are to God in the Way of our profession, the more horrible Are our Sins if we make Religion to be a colour of our wickedness;
dt av-dc av-j pns12 vbr p-acp np1 p-acp dt n1 pp-f po12 n1, dt av-dc j vbr po12 n2 cs pns12 vvb n1 pc-acp vbi dt n1 pp-f po12 n1;
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if we seek to cover our wickedness by profession of Religion, that that is but folly in others, comes to be horrible in them ▪ Consider what hath been said,
if we seek to cover our wickedness by profession of Religion, that that is but folly in Others, comes to be horrible in them ▪ Consider what hath been said,
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and the Lord give you understanding. FINIS.
and the Lord give you understanding. FINIS.
cc dt n1 vvb pn22 n1. fw-la.
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