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SERMON I. PHIL. 4. 12. In all things I am instructed, both to be full, &c.
SERMON I PHILIP. 4. 12. In all things I am instructed, both to be full, etc.
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YOu may remember the last day we finished the Doctrine of Christian Contentment. The close of that Point, it was the propounding several Considerations for Christian Contentment, And,
YOu may Remember the last day we finished the Doctrine of Christian Contentment. The close of that Point, it was the propounding several Considerations for Christian Contentment, And,
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Secondly, We gave several Directions what to do, that we might have the exercise of the Grace of Christian Contentment:
Secondly, We gave several Directions what to do, that we might have the exercise of the Grace of Christian Contentment:
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And among all others, that's one special thing that then I commended, and still would but pick out, To name that concerns the power of God;
And among all Others, that's one special thing that then I commended, and still would but pick out, To name that concerns the power of God;
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and that is, The making of a good interpretation of Gods mercies and dealings towards them.
and that is, The making of a good Interpretation of God's Mercies and dealings towards them.
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Have good thoughts of God, and make good interpretations of what the dealings of God are towards you.
Have good thoughts of God, and make good interpretations of what the dealings of God Are towards you.
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It's very hard to live comfortably and cheerfully among friends, when one makes hard interpretations of the words and actions of another:
It's very hard to live comfortably and cheerfully among Friends, when one makes hard interpretations of the words and actions of Another:
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The onely way to keep sweet contentment and comfort in Christian Societies, and to make the best interpretation of things as we can.
The only Way to keep sweet contentment and Comfort in Christian Societies, and to make the best Interpretation of things as we can.
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And so, a chief way and help to keep comfort and contentment in our hearts, is to make good interpretations of Gods dealing towards us.
And so, a chief Way and help to keep Comfort and contentment in our hearts, is to make good interpretations of God's dealing towards us.
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But I would not look back to any thing that I have spoken concerning that Argument,
But I would not look back to any thing that I have spoken Concerning that Argument,
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but leave those things that have been delivered, to the blessing of God upon you;
but leave those things that have been Delivered, to the blessing of God upon you;
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hoping that when any Temptation arises for Discontentment, that some truths that have been delivered, may come into your Minds:
hoping that when any Temptation arises for Discontentment, that Some truths that have been Delivered, may come into your Minds:
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and that some of you may be able, when you see others discontented, as the Wife with the Husband, the Husband with the Wife,
and that Some of you may be able, when you see Others discontented, as the Wife with the Husband, the Husband with the Wife,
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or one Brother or Friend with another, to make use of something out of the Text for this Grace of Contentment.
or one Brother or Friend with Another, to make use of something out of the Text for this Grace of Contentment.
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For though we have been preaching a long time of it, yet it is longer a learning then it is a teaching;
For though we have been preaching a long time of it, yet it is longer a learning then it is a teaching;
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you need be longer time to learn it than I have been a preaching of it.
you need be longer time to Learn it than I have been a preaching of it.
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It is not a few weeks that will learn it, we had need be years a learning this great Lesson.
It is not a few weeks that will Learn it, we had need be Years a learning this great lesson.
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Well, but now we are come to another lesson that is as hard to learn as this;
Well, but now we Are come to Another Lesson that is as hard to Learn as this;
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and that is, How to be full. I have learned, saith he, how to be content in all Estates;
and that is, How to be full. I have learned, Says he, how to be content in all Estates;
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I am instructed how to be full. I am instructed how to be full.
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Now this, though it be a hard lesson, yet because these times are times wherein that generally people suffer,
Now this, though it be a hard Lesson, yet Because these times Are times wherein that generally people suffer,
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and have not things so full as formerly;
and have not things so full as formerly;
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therefore I told you, I would not be so large upon this Argument as upon the other; that being more suitable:
Therefore I told you, I would not be so large upon this Argument as upon the other; that being more suitable:
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and yet because the truth is, we that live here, in comparison of our Brethren in other parts,
and yet Because the truth is, we that live Here, in comparison of our Brothers in other parts,
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though we be not so full as we have been, yet we may be said to be full;
though we be not so full as we have been, yet we may be said to be full;
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and the lesson will be useful and profitable (I hope) to us to learn how to be full,
and the Lesson will be useful and profitable (I hope) to us to Learn how to be full,
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and it's the onely way for God to hasten our fullness, if we be taught how to be full when it comes.
and it's the only Way for God to hasten our fullness, if we be taught how to be full when it comes.
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I shall come to speak of this Lesson, I am instructed how to be full (saith the Apostle) any condition, either full or empty, any way.
I shall come to speak of this lesson, I am instructed how to be full (Says the Apostle) any condition, either full or empty, any Way.
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There's many people, they are neither well (as we use to say) full nor fasting.
There's many people, they Are neither well (as we use to say) full nor fasting.
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If they be in affliction, then they are froward and discontented; if they be in prosperity, there they are wanton;
If they be in affliction, then they Are froward and discontented; if they be in Prosperity, there they Are wanton;
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just like Children, if you let them not have what they would have, then they cry and are froward;
just like Children, if you let them not have what they would have, then they cry and Are froward;
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and if you do let them have what they would have, then they are wanton; and so they are not in order any way.
and if you do let them have what they would have, then they Are wanton; and so they Are not in order any Way.
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There are some of such cross and untoward dispositions, that in whatever condition they be put into, they are untoward.
There Are Some of such cross and untoward dispositions, that in whatever condition they be put into, they Are untoward.
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As I remember I have read of Hannibal, he said concerning Marcellus, He can neither bear good nor ill fortune; so he called it:
As I Remember I have read of Hannibal, he said Concerning Marcellus, He can neither bear good nor ill fortune; so he called it:
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That is, if he be conquered, he cannot tell how to bear that; no nor he cannot tell how to be a Conqueror.
That is, if he be conquered, he cannot tell how to bear that; no nor he cannot tell how to be a Conqueror.
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So there are some, having untoward hearts, are untoward in every state they are put into:
So there Are Some, having untoward hearts, Are untoward in every state they Are put into:
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But Paul by the work of the Grace of God, he was fitted for all estates;
But Paul by the work of the Grace of God, he was fitted for all estates;
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not only for affliction, but if God did will him prosperity, he could tell how to make use of that.
not only for affliction, but if God did will him Prosperity, he could tell how to make use of that.
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A place somewhat parallel to this we have in the 2 Cor. 6. 8. saith Paul, when he shews the different condition that he went through;
A place somewhat parallel to this we have in the 2 Cor. 6. 8. Says Paul, when he shows the different condition that he went through;
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By honour and dishonour, by evil report and good report. Sometimes the Apostles had honour, sometimes they had dishonour;By honour and dishonour, by evil report and good report. Sometime the Apostles had honour, sometime they had dishonour;
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sometimes people reported well of them, and sometimes they reported ill of them;
sometime people reported well of them, and sometime they reported ill of them;
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yet, saith he, we went through all, we carried on the work of the Gospel in all things: and so in the 10th. verse, As sorrowful, yet alwayes rejoycing;
yet, Says he, we went through all, we carried on the work of the Gospel in all things: and so in the 10th. verse, As sorrowful, yet always rejoicing;
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as poor, yet making many rich; as poor, yet making many rich;
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&c. Whatever our condition were, yet through the grace of God we were carried through it;
etc. Whatever our condition were, yet through the grace of God we were carried through it;
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and so as to sanctifie Gods name, and to further the Gospel in it. Many men are fit for one condition, but they are not fit for another:and so as to sanctify God's name, and to further the Gospel in it. Many men Are fit for one condition, but they Are not fit for Another:
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But this was the excellency of the Grace of God in the Apostle, that he was fit for any condition;
But this was the excellency of the Grace of God in the Apostle, that he was fit for any condition;
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God might turn him to any thing. Now then, for the Lesson, of being full, that's our point.
God might turn him to any thing. Now then, for the lesson, of being full, that's our point.
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That a Christian is taught by God to know how to be full. He learns this Lesson. That a Christian is taught by God to know how to be full. He learns this lesson.
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There's many would be glad to hear of a lesson how they should get to be full;
There's many would be glad to hear of a Lesson how they should get to be full;
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but to know how they should sanctifie Gods name in their fulness, this they think not so much needful.
but to know how they should sanctify God's name in their fullness, this they think not so much needful.
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If I could preach a Sermon or two to you, to teach you all how you should get,
If I could preach a Sermon or two to you, to teach you all how you should get,
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how to supply your want, and be made full; I make no question but we should have very full Congregations:
how to supply your want, and be made full; I make no question but we should have very full Congregations:
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for such Sermons as these, To teach poor people how they should get to be rich, to teach those that are disgraced,
for such Sermons as these, To teach poor people how they should get to be rich, to teach those that Are disgraced,
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how they should get to be honoured;
how they should get to be honoured;
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to teach men how they should get good and prosperous voyages (and the like.) But I am teaching you a lesson as from God,
to teach men how they should get good and prosperous voyages (and the like.) But I am teaching you a Lesson as from God,
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or God rather than man, at this time; that is better, and is a better lesson;
or God rather than man, At this time; that is better, and is a better Lesson;
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for one to know how to honour God in fullness, then it is to know how they should get to be full.
for one to know how to honour God in fullness, then it is to know how they should get to be full.
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And it were a good sign of truth of grace for you to judge this to be the better thing:
And it were a good Signen of truth of grace for you to judge this to be the better thing:
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That is, I had rather know how to honour God in what good thing ▪ I have,
That is, I had rather know how to honour God in what good thing ▪ I have,
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then to know wayes how to get more:
then to know ways how to get more:
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I had rather know how I might behave my self in the enjoyment of those good things God hath given me,
I had rather know how I might behave my self in the enjoyment of those good things God hath given me,
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then to know how to get more of those good things.
then to know how to get more of those good things.
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God hath given me some competent measure of estate, that my house hath a fulness in it;
God hath given me Some competent measure of estate, that my house hath a fullness in it;
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for I have all things needful.
for I have all things needful.
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It may be you have not so much bravery as others have, but what do many of you want in your Houses, you have all kind of Houshold-stuffe that is needful for you,
It may be you have not so much bravery as Others have, but what do many of you want in your Houses, you have all kind of household stuff that is needful for you,
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and convenient Diet that is needful for you. Then you are full, when you have things needful, though your Eye be not full.
and convenient Diet that is needful for you. Then you Are full, when you have things needful, though your Eye be not full.
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We use to say, It's better to fill a Childs Belly than his Eye. Perhaps your fancy is not full, but your necessity is supplied;
We use to say, It's better to fill a Child's Belly than his Eye. Perhaps your fancy is not full, but your necessity is supplied;
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and when the necessity of a Man or Woman is supplied, his condition may be said to be full:
and when the necessity of a Man or Woman is supplied, his condition may be said to be full:
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and therefore let not those that are in a poorer condition than others, think that this condition concerns not them.
and Therefore let not those that Are in a Poorer condition than Others, think that this condition concerns not them.
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Thou hast not so much as others have, I but you have enough to keep you in health and strength, fitted for the service of God. Now that's a full condition.
Thou hast not so much as Others have, I but you have enough to keep you in health and strength, fitted for the service of God. Now that's a full condition.
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Now we are to be taught this Lesson, How we should honour God in the fulness that God hath set any of us in;
Now we Are to be taught this lesson, How we should honour God in the fullness that God hath Set any of us in;
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and I shall cast what I shall speak of this Lesson into these seven Heads;
and I shall cast what I shall speak of this lesson into these seven Heads;
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yet I intend to be but very brief in them, though they might take up as much time as the former Lessons have done. These are the seven Heads:
yet I intend to be but very brief in them, though they might take up as much time as the former Lessons have done. These Are the seven Heads:
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1. When may a Man be said to have learned how to be full. I am instructed, saith Paul, and know how to be full.
1. When may a Man be said to have learned how to be full. I am instructed, Says Paul, and know how to be full.
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2. I shall shew you the difficulty of this Lesson.
2. I shall show you the difficulty of this lesson.
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3. The necessity of this Lesson, What great need there is that we should learn how to be full.
3. The necessity of this lesson, What great need there is that we should Learn how to be full.
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4. The Excellency of this Lesson, What an excellent thing it is for a Man to know how to be full. And then,
4. The Excellency of this lesson, What an excellent thing it is for a Man to know how to be full. And then,
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5. The Mystery of Godliness that there is in this Lesson. There is a Mystery in this as well as in the other.
5. The Mystery of Godliness that there is in this lesson. There is a Mystery in this as well as in the other.
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6. What are the several Lessons that Christ doth learn ••e soul that he doth learn how to be full.
6. What Are the several Lessons that christ does Learn ••e soul that he does Learn how to be full.
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As I shewed •ou what were the several Lessons that Christ learns the Soul that he learns to be content in want;
As I showed •ou what were the several Lessons that christ learns the Soul that he learns to be content in want;
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so there are several Lessons that Christ doth teach the Soul, when he learns it how to be full. And then, 7. The Application of all.
so there Are several Lessons that christ does teach the Soul, when he learns it how to be full. And then, 7. The Application of all.
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These are the seven Heads that I shall cast the matter into.
These Are the seven Heads that I shall cast the matter into.
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For the first, When hath a Man learned how to be full? What do you mean,
For the First, When hath a Man learned how to be full? What do you mean,
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when you say that Christ doth teach his people to know how to be full? A Man hath learned how to be full,
when you say that christ does teach his people to know how to be full? A Man hath learned how to be full,
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when he hath attained to these several particulars: First, When a Man hath learned to set a due price on his fullness.
when he hath attained to these several particulars: First, When a Man hath learned to Set a due price on his fullness.
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When he hath learned to set a due price and value upon those mercies that God hath been pleased to grant unto him:
When he hath learned to Set a due price and valve upon those Mercies that God hath been pleased to grant unto him:
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When he can prize them, not too high nor too low, but as they are, those mercies that God grants him.
When he can prize them, not too high nor too low, but as they Are, those Mercies that God grants him.
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A Man doth not learn to be full, when he doth not understand what the mercies are that God hath granted to him.
A Man does not Learn to be full, when he does not understand what the Mercies Are that God hath granted to him.
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As no man can attain to the grace of Christian Contentment that is stupid under affliction, he must understand his affliction,
As no man can attain to the grace of Christian Contentment that is stupid under affliction, he must understand his affliction,
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and know his affliction, or else he cannot come to Christian Contentment:
and know his affliction, or Else he cannot come to Christian Contentment:
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so neither can We learn how to be full, except we know what the mercies are that God hath granted to us.
so neither can We Learn how to be full, except we know what the Mercies Are that God hath granted to us.
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If a man should enjoy many mercies, and doth not understand them, he is not taught how to be full;
If a man should enjoy many Mercies, and does not understand them, he is not taught how to be full;
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he must prize the mercy that God hath granted to him, at a due rate.
he must prize the mercy that God hath granted to him, At a due rate.
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As he must look upon (even these outward mercies) as the good blessings of God to him, he must not slight them;
As he must look upon (even these outward Mercies) as the good blessings of God to him, he must not slight them;
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and he must look upon them as coming to him from the promise. Godliness hath the promise of this life, and the promise of the life to come;
and he must look upon them as coming to him from the promise. Godliness hath the promise of this life, and the promise of the life to come;
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as a fruit of the promise of God to him, and as Gods goodness for the encouraging of him in the way 〈 ◊ 〉 righteous God hath set him in.
as a fruit of the promise of God to him, and as God's Goodness for the encouraging of him in the Way 〈 ◊ 〉 righteous God hath Set him in.
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He must so look upon the outward things that he doth enjoy.
He must so look upon the outward things that he does enjoy.
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He must look upon them as good Utensils (as I may so speak) as affording opportunity to do God service in the place where God hath set him:
He must look upon them as good Utensils (as I may so speak) as affording opportunity to do God service in the place where God hath Set him:
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And so good things, in that regard he must prize them according to the due value of them.
And so good things, in that regard he must prize them according to the due valve of them.
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A man that slights Gods mercies and thinks there is little in them, he doth not know how to be full.
A man that slights God's Mercies and thinks there is little in them, he does not know how to be full.
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But now, as he must not prize them at too low a rate, his Health and Estate, and Comfort that he hath;
But now, as he must not prize them At too low a rate, his Health and Estate, and Comfort that he hath;
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neither will he prize them at too high a rate; they are mercies, but they are but outward mercies:
neither will he prize them At too high a rate; they Are Mercies, but they Are but outward Mercies:
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they come to me from Gods goodness, I but it's from Gods general Goodness.
they come to me from God's Goodness, I but it's from God's general goodness.
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Though it's true, a Christian may look upon every mercy that he hath, as coming from another fountain than the ungodly;
Though it's true, a Christian may look upon every mercy that he hath, as coming from Another fountain than the ungodly;
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but yet the general goodness of God is enough to bestow the things themselves: For the matter of them, they are mercies, but they are but common mercies:
but yet the general Goodness of God is enough to bestow the things themselves: For the matter of them, they Are Mercies, but they Are but Common Mercies:
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Indeed I have them, but yet they are no other, but that a Reprobate may have as well as my self.
Indeed I have them, but yet they Are no other, but that a Reprobate may have as well as my self.
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They are good things, but they are not such good things as they make any one to be good.
They Are good things, but they Are not such good things as they make any one to be good.
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There are good things, that are not only given by God freely, but they do make those acceptable unto God, that God gives them.
There Are good things, that Are not only given by God freely, but they do make those acceptable unto God, that God gives them.
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Here's the difference between all the good things that we are speaking of now, as the fullness of Estate, the outward Comforts of this world, and the things of Grace:
Here's the difference between all the good things that we Are speaking of now, as the fullness of Estate, the outward Comforts of this world, and the things of Grace:
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Why the things of Grace are given by God freely, and they make those that they are given unto to be acceptable to God;
Why the things of Grace Are given by God freely, and they make those that they Are given unto to be acceptable to God;
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they are such things as makes them to be good in Gods eye.
they Are such things as makes them to be good in God's eye.
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But now, let God give never so much outward things, they make one to be never a whit the better in Gods eye.
But now, let God give never so much outward things, they make one to be never a whit the better in God's eye.
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Though we say, Such a man is the best man in the Parish, yet certainly, such things makes not a man the better.
Though we say, Such a man is the best man in the Parish, yet Certainly, such things makes not a man the better.
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Grace makes a man or woman the better.
Grace makes a man or woman the better.
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But now, as the fulness of prosperity, it hath onely a goodness in it so far as it makes them to be good,
But now, as the fullness of Prosperity, it hath only a Goodness in it so Far as it makes them to be good,
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but grace that's good in its self.
but grace that's good in its self.
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But now, these things are good as a man may have, and not good to him.
But now, these things Are good as a man may have, and not good to him.
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If they be good to him, it must be from some goodness that he hath himself; as he shall use them: that's the first thing.
If they be good to him, it must be from Some Goodness that he hath himself; as he shall use them: that's the First thing.
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When a man shall come to know the true value of the fulness of his outward mercies, not prize them at too high a rate,
When a man shall come to know the true valve of the fullness of his outward Mercies, not prize them At too high a rate,
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nor at too low a rate; then he learns to be full: That's the first thing.
nor At too low a rate; then he learns to be full: That's the First thing.
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Secondly, Then doth a man learn to know how to be full, when he can tell how to make use of what he hath:
Secondly, Then does a man Learn to know how to be full, when he can tell how to make use of what he hath:
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when he can tell how to proportion the use of that fulness that God gives him.
when he can tell how to proportion the use of that fullness that God gives him.
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When he can tell how much will serve his turn for the use of it, and how little;
When he can tell how much will serve his turn for the use of it, and how little;
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and at what time to make use of such and such comforts of the creature, and how much use to make of them:
and At what time to make use of such and such comforts of the creature, and how much use to make of them:
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then he hath lerned how to be full.
then he hath learned how to be full.
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There's many men that when they have a fulness, First, They know not how to prize it ▪ they know not the worth of it.
There's many men that when they have a fullness, First, They know not how to prize it ▪ they know not the worth of it.
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Secondly, They know not how to make use of what they should, how much or how little,
Secondly, They know not how to make use of what they should, how much or how little,
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or at what time they should make use of the good things that God doth give unto them:
or At what time they should make use of the good things that God does give unto them:
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so as they come to be excessive, yea defective in the enjoyment of what the Lord grants to them.
so as they come to be excessive, yea defective in the enjoyment of what the Lord grants to them.
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Some are excessive, that because they have abundance of the Creature, they still are taking in of more than is any way useful to them for their fulness:
some Are excessive, that Because they have abundance of the Creature, they still Are taking in of more than is any Way useful to them for their fullness:
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They think that they may do what they will with their own.
They think that they may do what they will with their own.
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'Tis not enough (my Brethren) because a man's Drink is his own, therefore to drink as much as he pleases:
It's not enough (my Brothers) Because a Man's Drink is his own, Therefore to drink as much as he Pleases:
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Or because his Meat is his own, therefore to eat as much as he will, and not to know how to order and moderate:
Or Because his Meat is his own, Therefore to eat as much as he will, and not to know how to order and moderate:
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Or because his Estate is his own, therefore to spend it as he list, in an excessive way.
Or Because his Estate is his own, Therefore to spend it as he list, in an excessive Way.
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I remember for that, it was the answer of a Philosopher Zeno, when he did reprove an excessive Feasting:
I Remember for that, it was the answer of a Philosopher Zeno, when he did reprove an excessive Feasting:
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This was answered to him, And why do you reprove it, he spends nothing but his own.
This was answered to him, And why do you reprove it, he spends nothing but his own.
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The Philosopher could answer thus, Is this a good Answer, That you spend of your own;
The Philosopher could answer thus, Is this a good Answer, That you spend of your own;
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suppose you had a Cook that had a great deal of Salt, and he should put two or three handfuls into your Meat, for the seasoning of it;
suppose you had a Cook that had a great deal of Salt, and he should put two or three handfuls into your Meat, for the seasoning of it;
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and being askt why he did so, he should answer, I had Salt enough; and the Salt did not cost much:
and being asked why he did so, he should answer, I had Salt enough; and the Salt did not cost much:
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there was enough in the place where I had it: or I can have more at an easie rate.
there was enough in the place where I had it: or I can have more At an easy rate.
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Would this be good Answer? saith he.Would this be good Answer? Says he.
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So, 'tis not enough, for to say, that our Estates are our own, and therefore we may be excessive in the use of the Creature.
So, it's not enough, for to say, that our Estates Are our own, and Therefore we may be excessive in the use of the Creature.
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No, thou hast not learned how to be full, till thou hast learned how much will serve thy turn for thy use.
No, thou hast not learned how to be full, till thou hast learned how much will serve thy turn for thy use.
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It may be God gives thee a great deal of the Creature, but he intends that thou shalt not make use of it all for thy self.
It may be God gives thee a great deal of the Creature, but he intends that thou shalt not make use of it all for thy self.
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God gives thee so much a year, it is not because that thou shouldest spend it all upon thy own Back and Belly.
God gives thee so much a year, it is not Because that thou Shouldst spend it all upon thy own Back and Belly.
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Thou hast not learned how to be full, till thou hast learned how to proportion the use of thy Estate and outward Comforts that thou dost enjoy, according to thy need.
Thou hast not learned how to be full, till thou hast learned how to proportion the use of thy Estate and outward Comforts that thou dost enjoy, according to thy need.
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Then doth a man learn, That though he be in the midst of abundance, yet he makes no more use of that he hath than is fit for him.
Then does a man Learn, That though he be in the midst of abundance, yet he makes no more use of that he hath than is fit for him.
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Though a man be at a Feast where there are a great many Dishes, is it enough for him to say, There was a great deal of Cheer,
Though a man be At a Feast where there Are a great many Dishes, is it enough for him to say, There was a great deal of Cheer,
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and therefore for him to be a Glutton.
and Therefore for him to be a Glutton.
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Then doth a man know how to be temperate, when he is in the midst of a great many Dishes,
Then does a man know how to be temperate, when he is in the midst of a great many Dishes,
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and knows which is fittest for his Body, and feeds moderately on them. That's the second thing, First, How to put a due valuation upon mercy, and then,
and knows which is Fittest for his Body, and feeds moderately on them. That's the second thing, First, How to put a due valuation upon mercy, and then,
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Secondly, How to proportion the use of mercy, so much at such a time, and so much at another time. And then,
Secondly, How to proportion the use of mercy, so much At such a time, and so much At Another time. And then,
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Thirdly, When a man can use the comforts of the Creature, and yet so as he is inabled to avoid the evil of the temptation that goes along with the Creature:
Thirdly, When a man can use the comforts of the Creature, and yet so as he is enabled to avoid the evil of the temptation that Goes along with the Creature:
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As we shall shew afterwards, there are abundance of temptations that go along with fulness.
As we shall show afterwards, there Are abundance of temptations that go along with fullness.
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Now then doth a man learn how to be full, when he can make use of the Creature;
Now then does a man Learn how to be full, when he can make use of the Creature;
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and yet still so as to deliver himself from the evil of those temptations that are joyned together with the Creature.
and yet still so as to deliver himself from the evil of those temptations that Are joined together with the Creature.
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And that's a wise man, a wise woman, that knows how to make use of all the comforts that God gives unto them, that they have any use of,
And that's a wise man, a wise woman, that knows how to make use of all the comforts that God gives unto them, that they have any use of,
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and yet can tell how to avoid the temptations;
and yet can tell how to avoid the temptations;
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can be able to distinguish between the good and the evil of temptation that doth cleave unto the good thing.
can be able to distinguish between the good and the evil of temptation that does cleave unto the good thing.
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You many times swallow down all, all is fish that comes to net;
You many times swallow down all, all is Fish that comes to net;
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you think there is no temptation in the fulness that you have, but take it down without any consideration of what temptation may be joyned with the fullness.
you think there is no temptation in the fullness that you have, but take it down without any consideration of what temptation may be joined with the fullness.
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You are wiser with your selves other wayes.
You Are Wiser with your selves other ways.
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If you eat a Fish that is full of little bones, you will be picking out those little bones;
If you eat a Fish that is full of little bones, you will be picking out those little bones;
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you will not presently swallow it down in whole bitts:
you will not presently swallow it down in Whole bitts:
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So you should consider, when God gives you fullness, O there may be many little bones together with it;
So you should Consider, when God gives you fullness, Oh there may be many little bones together with it;
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yea, if you do not take heed, it may be wrapt up in such a skin, that may be bitterness to you, unless you pick out something.
yea, if you do not take heed, it may be wrapped up in such a skin, that may be bitterness to you, unless you pick out something.
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If you swallow it down whole, it may be a poyson to you.
If you swallow it down Whole, it may be a poison to you.
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Now doth a man or woman know how to be full, when they can tell how to pick out the temptation;
Now does a man or woman know how to be full, when they can tell how to pick out the temptation;
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to enjoy the thing, and yet avoid the temptation.
to enjoy the thing, and yet avoid the temptation.
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There are some, because they hear there are many temptations in the enjoyment of the comforts of the Creature, they think there is no way but to fling away the Creature.
There Are Some, Because they hear there Are many temptations in the enjoyment of the comforts of the Creature, they think there is no Way but to fling away the Creature.
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As that Aristippus, because he saw that so many were hurt by their wealth, he cast his money into the Sea, saying, I will drown you, least you should drown me.
As that Aristippus, Because he saw that so many were hurt by their wealth, he cast his money into the Sea, saying, I will drown you, lest you should drown me.
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Now this is not to learn how to be full, that is, because I would avoid the temptation, not to enjoy the comfort and the blessing;
Now this is not to Learn how to be full, that is, Because I would avoid the temptation, not to enjoy the Comfort and the blessing;
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as many men and women, through weakness and tenderness of conscience, being afraid that they shall get hurt by the use of the Creatures that God doth give them:
as many men and women, through weakness and tenderness of conscience, being afraid that they shall get hurt by the use of the Creatures that God does give them:
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Upon that they deny themselves abundance of comfort in the Creature that they should have.
Upon that they deny themselves abundance of Comfort in the Creature that they should have.
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Now, though God may accept of their desires to honour him, and of their fearfulness of sinning against him;
Now, though God may accept of their Desires to honour him, and of their fearfulness of sinning against him;
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but yet this argues a great deal of weakness.
but yet this argues a great deal of weakness.
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The strength of a Christian is to enjoy Gods Creatures, to take the use of that that God doth afford, to take out the sweetness,
The strength of a Christian is to enjoy God's Creatures, to take the use of that that God does afford, to take out the sweetness,
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and yet to avoid the temptation; to take away that that's good, and cast away that that is naught.
and yet to avoid the temptation; to take away that that's good, and cast away that that is nought.
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As there's many kind of Meats, which you may not eat all of them;
As there's many kind of Meats, which you may not eat all of them;
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and a child, who must either have all or none, you will not give it meat that hath something mingled with it that is naught,
and a child, who must either have all or none, you will not give it meat that hath something mingled with it that is nought,
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because he knows not how to pick it out:
Because he knows not how to pick it out:
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But now, one that hath understanding, he knows how to pick out the good and fling away the naught;
But now, one that hath understanding, he knows how to pick out the good and fling away the nought;
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and not to fling it all away, because there's something that is naught as well as good.
and not to fling it all away, Because there's something that is nought as well as good.
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Now that's the third thing, and there's very few that understand this Lesson;
Now that's the third thing, and there's very few that understand this lesson;
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but they must swallow down all, without thinking of any temptation that is annexed to the fullness that they do enjoy.
but they must swallow down all, without thinking of any temptation that is annexed to the fullness that they do enjoy.
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Fourthly, Then doth a man know how to be full, when he can have all that he doth enjoy, under his command, and he can have the command of his own spirit in what he doth enjoy.
Fourthly, Then does a man know how to be full, when he can have all that he does enjoy, under his command, and he can have the command of his own Spirit in what he does enjoy.
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As thus, when he is not a slave to what he hath, but he makes what he hath a slave to him.
As thus, when he is not a slave to what he hath, but he makes what he hath a slave to him.
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Some men that are rich, you say they have such possessions; the truth is, their possessions have them rather, than they their possessions; they are under their possessions.
some men that Are rich, you say they have such possessions; the truth is, their possessions have them rather, than they their possessions; they Are under their possessions.
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But now, Then a man knows how to be full, when all that he hath he makes his underling, he makes his servants;
But now, Then a man knows how to be full, when all that he hath he makes his underling, he makes his Servants;
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he makes it to be serviceable to him, and he can command any thing that he hath, according as there is use of it.
he makes it to be serviceable to him, and he can command any thing that he hath, according as there is use of it.
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He will never be a servant to his servant.
He will never be a servant to his servant.
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It's a sordid disposition for any man or woman to be a servant to their servant;
It's a sordid disposition for any man or woman to be a servant to their servant;
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but now, to your Estates you will be a servant, they shall command you; and your Credit and you will be a servant.
but now, to your Estates you will be a servant, they shall command you; and your Credit and you will be a servant.
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But it's a sign you know not how to be full.
But it's a Signen you know not how to be full.
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As a man doth not know how to rule, if he will be under his servant;
As a man does not know how to Rule, if he will be under his servant;
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so he doth not know how to be full, except he hath a command over what he doth enjoy in the world;
so he does not know how to be full, except he hath a command over what he does enjoy in the world;
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yea and a command over his own spirit in the use of what he doth enjoy.
yea and a command over his own Spirit in the use of what he does enjoy.
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That's thus, When a man or woman can let out as much of his heart to the Creature as is useful, and no more;
That's thus, When a man or woman can let out as much of his heart to the Creature as is useful, and no more;
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and can call it in again, when there is cause:
and can call it in again, when there is cause:
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As ordinarily people do not let out their spirits a little to joy, but they let them out so as they have no command over their spirits;
As ordinarily people do not let out their spirits a little to joy, but they let them out so as they have no command over their spirits;
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but they have lost the command of their spirits:
but they have lost the command of their spirits:
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they cannot call in their spirits again, to be serious and humble, and to be mourning for sin,
they cannot call in their spirits again, to be serious and humble, and to be mourning for since,
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when God calls them to it.
when God calls them to it.
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As now for instance, when you say you will be merry, and go and visit your friends, and have good cheer;
As now for instance, when you say you will be merry, and go and visit your Friends, and have good cheer;
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God gives you leave to do so; if you know how to make use of this:
God gives you leave to do so; if you know how to make use of this:
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But now, Do not you let out your hearts so far, as you cannot call them in again;
But now, Do not you let out your hearts so Far, as you cannot call them in again;
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you let them out so, that when you should come at night to go and humble your souls before God in prayer, your hearts are light and vain,
you let them out so, that when you should come At night to go and humble your Souls before God in prayer, your hearts Are Light and vain,
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and you have no command over your spirits at all; and perhaps the next day you are worse for it.
and you have no command over your spirits At all; and perhaps the next day you Are Worse for it.
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Its just with your hearts as with little Children;
Its just with your hearts as with little Children;
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let them have but their wills a little while, and you shall have no rule over them for many dayes, many weeks after.
let them have but their wills a little while, and you shall have no Rule over them for many days, many weeks After.
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So when you let your hearts have liberty a little while to rejoyce in the Creature, you have little command over your hearts for many weeks after.
So when you let your hearts have liberty a little while to rejoice in the Creature, you have little command over your hearts for many weeks After.
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Now you may be merry, Religion keeps not one from mirth, but yet so as to have a command over our spirits;
Now you may be merry, Religion keeps not one from mirth, but yet so as to have a command over our spirits;
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that I can call my heart in again, when there is occasion.
that I can call my heart in again, when there is occasion.
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I will rejoyce in the Creature, I but I will reserve my chief joy for something else;
I will rejoice in the Creature, I but I will reserve my chief joy for something Else;
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there is something else that I am to rejoyce in, more than in the use of the Creature.
there is something Else that I am to rejoice in, more than in the use of the Creature.
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If you let out your heart so, when you rejoyce in the Creature, as you make it your chief joy, your onely joy; your joy is not right.
If you let out your heart so, when you rejoice in the Creature, as you make it your chief joy, your only joy; your joy is not right.
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But it is not so with the heart that knows how to be full.
But it is not so with the heart that knows how to be full.
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Fifthly, Then hath a man or woman learned how to be full, when they can so use the creatures of God,
Fifthly, Then hath a man or woman learned how to be full, when they can so use the creatures of God,
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as yet they are in a readiness to part with all their comforts, if God will call for them.
as yet they Are in a readiness to part with all their comforts, if God will call for them.
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If I enjoy comfort, but in such a manner as my heart lies down before God ready prepared to give up those comforts that I do enjoy; whenever God will have me:
If I enjoy Comfort, but in such a manner as my heart lies down before God ready prepared to give up those comforts that I do enjoy; whenever God will have me:
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Then I have learned to be full.
Then I have learned to be full.
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When a man or woman shall have their hearts taken so with the Creature, as they cannot leave them, whatever comes of them:
When a man or woman shall have their hearts taken so with the Creature, as they cannot leave them, whatever comes of them:
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They must preserve their Estate, now having had full Estates, and lived full handed; they cannot live meanly:
They must preserve their Estate, now having had full Estates, and lived full handed; they cannot live meanly:
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rather venture upon sin or any thing in the world, to preserve their Estates.
rather venture upon since or any thing in the world, to preserve their Estates.
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O how is it possible for a man as hath had such bringing up as I (saith one) now to be put to straits, that I can scarce have bread. Oh how is it possible for a man as hath had such bringing up as I (Says one) now to be put to straits, that I can scarce have bred.
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And upon this the hearts of men rather then they will come to part with the comforts of the Creature, when God would have them;
And upon this the hearts of men rather then they will come to part with the comforts of the Creature, when God would have them;
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they will keep them, as it were, whether God will or no. O thou hast not learned how to be full.
they will keep them, as it were, whither God will or no. O thou hast not learned how to be full.
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If thy heart were right in thy fulness, thou wouldst take the comfort of the Creature, when God gives them.
If thy heart were right in thy fullness, thou Wouldst take the Comfort of the Creature, when God gives them.
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But Lord, If thou hast use of them, any other way, here I am, do with me what thou pleasest:
But Lord, If thou hast use of them, any other Way, Here I am, do with me what thou pleasest:
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The Lord gives, and the Lord takes, and blessed be the Name of the Lord.
The Lord gives, and the Lord Takes, and blessed be the Name of the Lord.
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I'll take them as long as thou wilt have me, and when thou wilt sanctifie thy Name in my want, Lord take them.
I'll take them as long as thou wilt have me, and when thou wilt sanctify thy Name in my want, Lord take them.
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We are too eager upon the Creature when our hearts cleave to it and we cannot be taken from it, without the rending of our hearts.
We Are too eager upon the Creature when our hearts cleave to it and we cannot be taken from it, without the rending of our hearts.
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It is with many mens Spirits, as it is with the Bee, when it comes to sting, it thrusts its sting so far in that it cannot get it out, but leaves it there:
It is with many men's Spirits, as it is with the Bee, when it comes to sting, it thrusts its sting so Far in that it cannot get it out, but leaves it there:
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So our hearts are so riveted into the Creature, that we cannot part with the Creature;
So our hearts Are so riveted into the Creature, that we cannot part with the Creature;
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and when God would take away the Creature from us, it is as dear unto us, &c. And that's the reason that people do so cry out,
and when God would take away the Creature from us, it is as dear unto us, etc. And that's the reason that people do so cry out,
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and complain that they are undone, and wring their hands, if they have but lost any part of their Estates;
and complain that they Are undone, and wring their hands, if they have but lost any part of their Estates;
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though they have a great part still remaining: Oh how they wring their hands as if they were undone.
though they have a great part still remaining: O how they wring their hands as if they were undone.
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Oh thou didst not learn when thou wert full, how to be full.
O thou didst not Learn when thou Wertenberg full, how to be full.
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That man or woman that is immoderately sorrowful, when God takes away the Creature from them, did never learn how to be full;
That man or woman that is immoderately sorrowful, when God Takes away the Creature from them, did never Learn how to be full;
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that is, to know how to be full: when we can tell how to enjoy them, and how to be without them.
that is, to know how to be full: when we can tell how to enjoy them, and how to be without them.
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O think of this when you are at your full Tables.
O think of this when you Are At your full Tables.
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Now I have al things about me, but can I now, if God should call me to suffer poverty, could I be content to be laid in a Prison for his Name sake? Paul he could,
Now I have all things about me, but can I now, if God should call me to suffer poverty, could I be content to be laid in a Prison for his Name sake? Paul he could,
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when he was at the fullest, readily come off: O Lord, if thou wilt honour thy self by me, in a Prison, or Poverty,
when he was At the Fullest, readily come off: Oh Lord, if thou wilt honour thy self by me, in a Prison, or Poverty,
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or Disgrace, why Lord, here I am: He was ready prepared.
or Disgrace, why Lord, Here I am: He was ready prepared.
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And know, that you have not learned how to be full, except you can find your hearts in the midst of your fulness;
And know, that you have not learned how to be full, except you can find your hearts in the midst of your fullness;
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to be ready prepared to part with all your fulness for Jesus Christ.
to be ready prepared to part with all your fullness for jesus christ.
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Now in the very naming of these things, I suppose you all think this is hard lesson;
Now in the very naming of these things, I suppose you all think this is hard Lesson;
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you think it's hard for poor people to know how to want;
you think it's hard for poor people to know how to want;
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that's hard, but the truth is, it's rather the harder of the two to know how to be full:
that's hard, but the truth is, it's rather the harder of the two to know how to be full:
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That's the fifth thing, when a man knows how to be full.
That's the fifth thing, when a man knows how to be full.
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Sixthly, Then doth a man know how to be full, when he can make all his fulness to be furtherance of his graces, to act his graces, to exercise his graces, to draw forth his graces:
Sixthly, Then does a man know how to be full, when he can make all his fullness to be furtherance of his graces, to act his graces, to exercise his graces, to draw forth his graces:
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As now, when he can make the fulness that he hath, to be a means to act and draw forth the grace of Love;
As now, when he can make the fullness that he hath, to be a means to act and draw forth the grace of Love;
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to love God in all his fulness: Not so much to love the Creature, as to love God in the Creature.
to love God in all his fullness: Not so much to love the Creature, as to love God in the Creature.
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When he can make his fulness to be a means to help his faith:
When he can make his fullness to be a means to help his faith:
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Thus, Lord, thou hast said, That godliness hath the promise of this life and the life that is to come;
Thus, Lord, thou hast said, That godliness hath the promise of this life and the life that is to come;
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why Lord thou hast made thy promise good unto me, and so it strengthens my faith:
why Lord thou hast made thy promise good unto me, and so it strengthens my faith:
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When a mans fulness can exercise the grace of Charity to others: When a mans fulness can exercise his grace of heavenly mindedness;
When a men fullness can exercise the grace of Charity to Others: When a men fullness can exercise his grace of heavenly Mindedness;
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as in this manner, O Lord, These comforts that thou givest me in thy creatures, O they are sweet;
as in this manner, Oh Lord, These comforts that thou givest me in thy creatures, Oh they Are sweet;
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but how sweet is thy self! how sweet is Jesus Christ, that is the fulness of all this fulness!
but how sweet is thy self! how sweet is jesus christ, that is the fullness of all this fullness!
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And if so be that this life be so sweet here in this world, what hast thou then in the heavens, to make me to long after heaven! And if so be that this life be so sweet Here in this world, what hast thou then in the heavens, to make me to long After heaven!
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Then a man hath learned how to be full, when he knows how to exercise his graces by his fulness;
Then a man hath learned how to be full, when he knows how to exercise his graces by his fullness;
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that that which deads the graces of other men, shall be a means to exercise his graces.
that that which deads thee graces of other men, shall be a means to exercise his graces.
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Seventhly, And so I might make that another consideration, When this fulness doth lead him to the fountain of his fulness;
Seventhly, And so I might make that Another consideration, When this fullness does led him to the fountain of his fullness;
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that is, when his grace leads him to God, to acknowledge him in all, and to be thankful to God in all;
that is, when his grace leads him to God, to acknowledge him in all, and to be thankful to God in all;
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when it stirs up his thankfulness to God; and when it encourages him in the duties that God doth require of him.
when it stirs up his thankfulness to God; and when it encourages him in the duties that God does require of him.
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O I receive much wages, saith a gracious heart;
O I receive much wages, Says a gracious heart;
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I receive much from God, then surely there must needs be much work required at my hands.
I receive much from God, then surely there must needs be much work required At my hands.
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I receive more than others do, and therefore it is fit that I should do more work than others do.
I receive more than Others do, and Therefore it is fit that I should do more work than Others doe.
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Thus a Christian learns to be full, when it can further his graces, and carry him to God, that is the fountain of all his fulness.
Thus a Christian learns to be full, when it can further his graces, and carry him to God, that is the fountain of all his fullness.
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Eighthly, Then a Christian learns to be full, when he can improve and lay out all his fulness for God.
Eighthly, Then a Christian learns to be full, when he can improve and lay out all his fullness for God.
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I use it, I but I do not use it for my self so much as for God.
I use it, I but I do not use it for my self so much as for God.
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When I can consider what are the opportunities of service that God grants unto me in this my fulness.
When I can Consider what Are the opportunities of service that God grants unto me in this my fullness.
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Doth not God give unto me a larger opportunity of service than unto others, O then let me improve it for publick work.
Does not God give unto me a larger opportunity of service than unto Others, Oh then let me improve it for public work.
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Perhaps I am made a publick man, whereas others that are poor, that are fit for publick service as well as I, in regard of their gifts and graces,
Perhaps I am made a public man, whereas Others that Are poor, that Are fit for public service as well as I, in regard of their Gifts and graces,
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but because of their Estate they cannot be employed in publick work as I.
but Because of their Estate they cannot be employed in public work as I.
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Now I will improve my fulness in publick work, that I may be a useful man in the place where God hath set me;
Now I will improve my fullness in public work, that I may be a useful man in the place where God hath Set me;
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that I may be as full of good works as possibly I can;
that I may be as full of good works as possibly I can;
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that I may be a publick blessing to the place where the Lord hath cast me.
that I may be a public blessing to the place where the Lord hath cast me.
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Why then doth a man learn to be full. And then, Ninthly, When a man doth so use the world as if he used it not.
Why then does a man Learn to be full. And then, Ninthly, When a man does so use the world as if he used it not.
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When a man enjoys his fulness of outward things, but as things by the by; that is, so as his comforts doth not depend upon them.
When a man enjoys his fullness of outward things, but as things by the by; that is, so as his comforts does not depend upon them.
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I have comfort in them, but it doth not depend upon them.
I have Comfort in them, but it does not depend upon them.
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Most people do so enjoy their fulness, that the truth is they have it as all their fulness;
Most people do so enjoy their fullness, that the truth is they have it as all their fullness;
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they do not use them as things by the by, but as their end. Not as means to the end, but as their end.
they do not use them as things by the by, but as their end. Not as means to the end, but as their end.
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Then a man learns to know how to be full (I say) when he can use his fulness, not as his end, but means to the end:
Then a man learns to know how to be full (I say) when he can use his fullness, not as his end, but means to the end:
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Not as things that he doth depend upon for his happiness, but as things by the by.
Not as things that he does depend upon for his happiness, but as things by the by.
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Put all these together now, and here's the man that learns to be full.
Put all these together now, and here's the man that learns to be full.
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And thus St. Paul, I am instructed as well to be full and rich, as to need.
And thus Saint Paul, I am instructed as well to be full and rich, as to need.
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O I beseech you, before this can come to be applied in the whole, apply these particulars to your hearts.
O I beseech you, before this can come to be applied in the Whole, apply these particulars to your hearts.
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In the mean time, I appeal this day in the Name of God to your Conscience;
In the mean time, I appeal this day in the Name of God to your Conscience;
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Have you learned to be full? You are full many of you, as to outward things;
Have you learned to be full? You Are full many of you, as to outward things;
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but have you been in Christs School, to learn to enjoy your fulness in such a manner as this is.
but have you been in Christ School, to Learn to enjoy your fullness in such a manner as this is.
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I am verily perswaded that many of your Consciences will cause mis-giving thoughts to be in you this day about this thing,
I am verily persuaded that many of your Consciences will cause misgiving thoughts to be in you this day about this thing,
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if you do believe that these are the truths of God, as I cannot imagine but any man may be convinc'd of this;
if you do believe that these Are the truths of God, as I cannot imagine but any man may be convinced of this;
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and therefore I do not stand to enlarge and bring proofs for them:
and Therefore I do not stand to enlarge and bring proofs for them:
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but every mans conscience will tell him, certainly I have not learned these things, I have not learned to be full;
but every men conscience will tell him, Certainly I have not learned these things, I have not learned to be full;
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that is, I have not learned to sanctifie the Name of God by my fulness.
that is, I have not learned to sanctify the Name of God by my fullness.
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Now give conscience liberty to reprove you for being Truant in the School of Jesus Christ;
Now give conscience liberty to reprove you for being Truant in the School of jesus christ;
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and let this humble your souls before the Lord. I shall speak more to that afterwards;
and let this humble your Souls before the Lord. I shall speak more to that afterwards;
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but for the present, know, that this is your work, to go and be humbled before the Lord, that you have not understood what it is to sanctifie God in the fulness that you enjoy.
but for the present, know, that this is your work, to go and be humbled before the Lord, that you have not understood what it is to sanctify God in the fullness that you enjoy.
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Lord, Through thy mercy I have all my dayes been full of outward comforts; Thou hast been full-handed towards me, in the wayes of thy mercy:
Lord, Through thy mercy I have all my days been full of outward comforts; Thou hast been full-handed towards me, in the ways of thy mercy:
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but Lord, though I have had fulness a long time, O how far have I been from knowing how to be full.
but Lord, though I have had fullness a long time, Oh how Far have I been from knowing how to be full.
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If this be to know it, then I have been a stranger to it hitherto.
If this be to know it, then I have been a stranger to it hitherto.
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Tenthly, A man doth know how to abound, when he knows how to make use of the Comforts he doth enjoy of the world;
Tenthly, A man does know how to abound, when he knows how to make use of the Comforts he does enjoy of the world;
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so as not to be hindered by the afflictions or troubles that doth attend his Comforts.
so as not to be hindered by the afflictions or Troubles that does attend his Comforts.
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In mens abounding and being full of comforts in this world; they cannot but have some affliction and some troubles attending these comforts;
In men's abounding and being full of comforts in this world; they cannot but have Some affliction and Some Troubles attending these comforts;
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for all Creature comforts are mingled comforts:
for all Creature comforts Are mingled comforts:
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Now then, Then a man knows rightly how to be full, when he enjoyes his fulness,
Now then, Then a man knows rightly how to be full, when he enjoys his fullness,
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so as though he hath some affliction mixed, yet he can tell how to make use of his affliction for his humiliation,
so as though he hath Some affliction mixed, yet he can tell how to make use of his affliction for his humiliation,
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and his comforts for thanksgiving unto God at the same time:
and his comforts for thanksgiving unto God At the same time:
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whereas now abundance of people when they enjoy comfort, if they meet with any trouble and affliction mixed with their comfort, they are filled so with vexation and bitterness,
whereas now abundance of people when they enjoy Comfort, if they meet with any trouble and affliction mixed with their Comfort, they Are filled so with vexation and bitterness,
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and their spirits are so troubled, that they lose all the good of their comforts: As Haman, he did abound, but he did not know how to abound;
and their spirits Are so troubled, that they loose all the good of their comforts: As Haman, he did abound, but he did not know how to abound;
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therefore when he was but crossed in one thing, that Mordecay did not bow the Knee to him,
Therefore when he was but crossed in one thing, that Mordecai did not bow the Knee to him,
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why all the comfort of his prosperity was taken away, and his spirit was filled with rage and bitterness, and malice.
why all the Comfort of his Prosperity was taken away, and his Spirit was filled with rage and bitterness, and malice.
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And thus it is with many people, that have abundance in their Families; they are full of outward comforts, they have their Yoke-fellows, comfortable Children;
And thus it is with many people, that have abundance in their Families; they Are full of outward comforts, they have their Yoke-fellows, comfortable Children;
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they have Estates, they have their Tables furnished, and all things that one would think might content the heart of a man almost:
they have Estates, they have their Tables furnished, and all things that one would think might content the heart of a man almost:
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But now, if any one cross doth fall out that doth displease them, they are put into such a vexation and fretting humour,
But now, if any one cross does fallen out that does displease them, they Are put into such a vexation and fretting humour,
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as they lose all the benefit of the comforts. Do'st thou know how to abound, when as thou goest abroad and something crossest thee,
as they loose all the benefit of the comforts. Dost thou know how to abound, when as thou goest abroad and something crossest thee,
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or thy Servant doth something amiss, why presently thou art in a rage and fretting, and all thy thanksgiving to God for all thy mercies, that's forgot.
or thy Servant does something amiss, why presently thou art in a rage and fretting, and all thy thanksgiving to God for all thy Mercies, that's forgotten.
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Nothing but fretting and vexing in the Family for one cross, when as there are a hundred mercies that thou shouldest bless God for.
Nothing but fretting and vexing in the Family for one cross, when as there Are a hundred Mercies that thou Shouldst bless God for.
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Thou dost not know how to to abound, when thou canst not tell how to sever the good of mercy, from the consideration of affliction:
Thou dost not know how to to abound, when thou Canst not tell how to sever the good of mercy, from the consideration of affliction:
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And though God doth afflict thee in something, yet he gives thee abundance of occasions to bless him and praise him.
And though God does afflict thee in something, yet he gives thee abundance of occasions to bless him and praise him.
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But now, when thou canst bless God for all mercies, and be humbled for all afflictions at the same time;
But now, when thou Canst bless God for all Mercies, and be humbled for all afflictions At the same time;
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If God doth grant me more mercies then affliction, he shall have more thanksgiving from me then sorrow, or then trouble;
If God does grant me more Mercies then affliction, he shall have more thanksgiving from me then sorrow, or then trouble;
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Ile have more joy then I will have trouble, if I have more mercy then I have correction.
I'll have more joy then I will have trouble, if I have more mercy then I have correction.
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This man knows how to abound, that can do thus then. Eleventhly, lastly, That man knows how to abound, that in his abundance yet knows himself.
This man knows how to abound, that can do thus then. Eleventhly, lastly, That man knows how to abound, that in his abundance yet knows himself.
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Such a man or woman knows how to be full, and to abound (I say) that if they are full and abound, yet they know themselves.
Such a man or woman knows how to be full, and to abound (I say) that if they Are full and abound, yet they know themselves.
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Its ordinary for people not to know themselves, when once they come to abound.
Its ordinary for people not to know themselves, when once they come to abound.
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Saul was little in his own eyes when he was in a mean estate, but when Saul came to abound he knew not himself:Saul was little in his own eyes when he was in a mean estate, but when Saul Come to abound he knew not himself:
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And so it hath been ordinary with people, that their abundance hath taken away the very knowledge of themselves;
And so it hath been ordinary with people, that their abundance hath taken away the very knowledge of themselves;
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they have grown wanton and foolish and proud, that they have not known themselves when they have abounded.
they have grown wanton and foolish and proud, that they have not known themselves when they have abounded.
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But now, when a man in the midst of abundance knows his own meaness, and wretchedness,
But now, when a man in the midst of abundance knows his own meaness, and wretchedness,
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and sinfulness, and vileness, notwithstanding his abundance; here's a man that hath learned this lesson of the Apostle, how to abound.
and sinfulness, and vileness, notwithstanding his abundance; here's a man that hath learned this Lesson of the Apostle, how to abound.
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But this is a very difficult lesson:
But this is a very difficult Lesson:
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If there be such things as as these in learning how to abound, surely the lesson must needs be difficult.
If there be such things as as these in learning how to abound, surely the Lesson must needs be difficult.
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You that are Mariners think if you have Sea-roome enough you are safe; you care not then:
You that Are Mariners think if you have Sea-room enough you Are safe; you care not then:
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but it's otherwise in this that we are speaking of, your Sea-roome may be your undoing;
but it's otherwise in this that we Are speaking of, your Sea-room may be your undoing;
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and the more abundance you have, the more difficult it will be for you to know how to order your selves in your way.
and the more abundance you have, the more difficult it will be for you to know how to order your selves in your Way.
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I gave divers reasons why this lesson was more difficult then the other; to know how to be full than to be empty;
I gave diverse Reasons why this Lesson was more difficult then the other; to know how to be full than to be empty;
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which few people in the world will think so, but certainly it is so.
which few people in the world will think so, but Certainly it is so.
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Now though the very naming of these things may shew he difficulty of it, yet we shall come in the Second place, to shew that there's a great deale of difficulty in Mens and Womens knowing how to be full:
Now though the very naming of these things may show he difficulty of it, yet we shall come in the Second place, to show that there's a great deal of difficulty in Men's and Women's knowing how to be full:
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And I name this the rather, because I would put your hearts upon exercise, that you may not lightly pass over what is said,
And I name this the rather, Because I would put your hearts upon exercise, that you may not lightly pass over what is said,
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when we speak of knowing how to be full;
when we speak of knowing how to be full;
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for it is ordinary for Men that have estates and outward comforts, to slight the Word.
for it is ordinary for Men that have estates and outward comforts, to slight the Word.
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Well, Let me have what will satisfie me, and for this lesson, to know how to be full, I hope we shall do well enough for that.
Well, Let me have what will satisfy me, and for this Lesson, to know how to be full, I hope we shall do well enough for that.
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Now for this, that you may not slight the lesson; I shall shew you something about the difficulty of it.
Now for this, that you may not slight the Lesson; I shall show you something about the difficulty of it.
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You that are Marriners, If you may have Sea-roome enough, you care not;
You that Are Mariners, If you may have Sea-room enough, you care not;
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you think then you can do well enough, but though you can do well enough in your Art, when you have Sea-roome;
you think then you can do well enough, but though you can do well enough in your Art, when you have Sea-room;
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yet the truth is, you do the worst for your selves, when you have the greatest Sea of prosperity, there you do worst of all;
yet the truth is, you do the worst for your selves, when you have the greatest Sea of Prosperity, there you do worst of all;
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and it is your Sea-room that doth undo you: I mean the abundance of outward prosperity, it is that ordinarily which doth undo men.
and it is your Sea-room that does undo you: I mean the abundance of outward Prosperity, it is that ordinarily which does undo men.
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So it is easier a great deal, you know, for one to manage a little Boat in the Thames, then for one to be able to manage an East-Indian Ship. The truth is, less skill will serve for the ordering of a mans estate when it is low and mean in the world,
So it is Easier a great deal, you know, for one to manage a little Boat in the Thames, then for one to be able to manage an East-Indian Ship. The truth is, less skill will serve for the ordering of a men estate when it is low and mean in the world,
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than when he comes to be full.
than when he comes to be full.
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It were a mad thing for a man that can but onely row in the Thames, to undertake the command of one of your greatest Ships:
It were a mad thing for a man that can but only row in the Thames, to undertake the command of one of your greatest Ships:
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And so it is for those that are mean, if God doth not teach them how to be full, they are like to undo themselves by their fulness as well as any way.
And so it is for those that Are mean, if God does not teach them how to be full, they Are like to undo themselves by their fullness as well as any Way.
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It is easier for a man to manage a little estate that he hath, then for him to manage great merchandizing.
It is Easier for a man to manage a little estate that he hath, then for him to manage great Merchandising.
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There is more difficulty and skill required in fulness, than in other wayes; as extremity of heat is harder to bear than cold:
There is more difficulty and skill required in fullness, than in other ways; as extremity of heat is harder to bear than cold:
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though it be very cold, yet by exercise we may get our selves a heat: but when it is extream hot weather, that's very tedious, and it breeds diseases.
though it be very cold, yet by exercise we may get our selves a heat: but when it is extreme hight weather, that's very tedious, and it breeds diseases.
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And so it is easier to carry a Cup that is but half full steadily, than to carry a Cup that is brim-full.
And so it is Easier to carry a Cup that is but half full steadily, than to carry a Cup that is brimful.
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And a Traveller (you know the expression) the storm and the tempest makes him to get his Cloak closer together, and to hold it faster:
And a Traveller (you know the expression) the storm and the tempest makes him to get his Cloak closer together, and to hold it faster:
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but when the warm beams of the Sun comes and shines upon him, that makes him cast off his Cloak.
but when the warm beams of the Sun comes and shines upon him, that makes him cast off his Cloak.
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You know the Fable of the Sun and the Wind to get the Travellers Cloak, which should do it;
You know the Fable of the Sun and the Wind to get the Travellers Cloak, which should do it;
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when the Wind came blustering, that could not do it; but the warm Sun beams, that made him throw it off.
when the Wind Come blustering, that could not do it; but the warm Sun beams, that made him throw it off.
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So many times those that can hold fastest in the time of adversity, yet in the time of prosperity they lose the seeming graces that they had before; and so let all go.
So many times those that can hold fastest in the time of adversity, yet in the time of Prosperity they loose the seeming graces that they had before; and so let all go.
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Now there are divers reasons that I should give you why it is thus difficult to learn this lesson; as,
Now there Are diverse Reasons that I should give you why it is thus difficult to Learn this Lesson; as,
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First, Because we are most of us flesh, we are more flesh than spirit of our selves:
First, Because we Are most of us Flesh, we Are more Flesh than Spirit of our selves:
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Now because we have so little spirit in us, therefore all those things that shall come for to joyn with the flesh (I do not now speak of corruption) but to joyn with our natural part and sensual part, we having so little spirit in us, it must needs be dangerous for us to manage those things that joyn with our natural part, that is flesh, though it were not corrupt;
Now Because we have so little Spirit in us, Therefore all those things that shall come for to join with the Flesh (I do not now speak of corruption) but to join with our natural part and sensual part, we having so little Spirit in us, it must needs be dangerous for us to manage those things that join with our natural part, that is Flesh, though it were not corrupt;
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yet because we have so little spirit. That is, First, We have lost the Image of God.
yet Because we have so little Spirit. That is, First, We have lost the Image of God.
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The best of us have but little of the Image of God, others have lost is quite;
The best of us have but little of the Image of God, Others have lost is quite;
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and then our very reason is wounded by our fall:
and then our very reason is wounded by our fallen:
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therefore having so little strength in our spirits, all those things that come to joyn with the flesh, do very much endanger us;
Therefore having so little strength in our spirits, all those things that come to join with the Flesh, do very much endanger us;
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and do indeed very much weaken our better part. Now adversity, that pulls from the flesh, that takes from the flesh;
and do indeed very much weaken our better part. Now adversity, that pulls from the Flesh, that Takes from the Flesh;
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and many times the spirit is much the stronger; but what doth add to the strength of the flesh, doth endanger us:
and many times the Spirit is much the Stronger; but what does add to the strength of the Flesh, does endanger us:
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as it is more dangerous to set a Child upon a pamper'd Horse, than upon a Horse that is wearied out with work:
as it is more dangerous to Set a Child upon a pampered Horse, than upon a Horse that is wearied out with work:
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And so for us that are weak in our spirits, to have our flesh to be pampered and satisfied;
And so for us that Are weak in our spirits, to have our Flesh to be pampered and satisfied;
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I now speak but of our natural flesh and sensual part, to be pampered and fully satisfied, there's a great deal of danger in that.
I now speak but of our natural Flesh and sensual part, to be pampered and Fully satisfied, there's a great deal of danger in that.
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And then farther, In prosperity there are more duties required than in adversity.
And then farther, In Prosperity there Are more duties required than in adversity.
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A man that is in a mean estate and condition, there are not so many duties required of him;
A man that is in a mean estate and condition, there Are not so many duties required of him;
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but a man that enjoys a fulness, there's abundance of duties required of such a man:
but a man that enjoys a fullness, there's abundance of duties required of such a man:
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every comfort that he enjoys is an obligation to some special duty.
every Comfort that he enjoys is an obligation to Some special duty.
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A poor man that works hard at his dayes labour, he hath nothing to do but to bless God when he comes into his Family,
A poor man that works hard At his days labour, he hath nothing to do but to bless God when he comes into his Family,
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and look to his own heart; and to see that the service of God is in his Family:
and look to his own heart; and to see that the service of God is in his Family:
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But now, take a man that is full, that is of an estate in the world, God requires of him to look abroad in the publick;
But now, take a man that is full, that is of an estate in the world, God requires of him to look abroad in the public;
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and God gives him charge, Look that my Worship be set up, look that Justice be executed, I will require these things at your hand;
and God gives him charge, Look that my Worship be Set up, look that justice be executed, I will require these things At your hand;
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look that my Sabboths be not prophan'd, look that Godliness be countenanced, look that Sin is discountenanced.
look that my Sabbaths be not profaned, look that Godliness be countenanced, look that since is discountenanced.
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But perhaps you will say, Every man that is rich, he is not a Justice of Peace, or in place.
But perhaps you will say, Every man that is rich, he is not a justice of Peace, or in place.
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I but by your countenance you may make friends to this and the other; every one is tied to be a friend to those that are rich.
I but by your countenance you may make Friends to this and the other; every one is tied to be a friend to those that Are rich.
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There are a great many duties that lie upon you, that do not lie upon those that are poor.
There Are a great many duties that lie upon you, that do not lie upon those that Are poor.
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If indeed a man that had an estate, had nothing else to do but to sit by the fire side,
If indeed a man that had an estate, had nothing Else to do but to fit by the fire side,
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and have his servants to bring him his provision;
and have his Servants to bring him his provision;
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if this were all to be full, it were easie for a man to know how to be full:
if this were all to be full, it were easy for a man to know how to be full:
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but you must know that there is much more lies upon you then so, which you must answer for,
but you must know that there is much more lies upon you then so, which you must answer for,
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and give an account of before God; now this is the thing that makes the difficulty.
and give an account of before God; now this is the thing that makes the difficulty.
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And then the third thing is, The variety of Temptations that do attend upon a full condition:
And then the third thing is, The variety of Temptations that do attend upon a full condition:
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O abundance of temptations there are in a full estate, more than there are in a mean estate.
Oh abundance of temptations there Are in a full estate, more than there Are in a mean estate.
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I confess extream poverty hath many temptations with it, very sore and grievous temptations that do attend extremity of poverty;
I confess extreme poverty hath many temptations with it, very soar and grievous temptations that do attend extremity of poverty;
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but yet not so many as do attend upon a full estate.
but yet not so many as do attend upon a full estate.
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As the flies come in abundance to sweet things, honey (and the like) so Belzebub, that signifies the God of Flies;
As the flies come in abundance to sweet things, honey (and the like) so Belzebub, that signifies the God of Flies;
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O the Devils that have that name, they come in abundance, where they see sweetness, where they see is much prosperity.
Oh the Devils that have that name, they come in abundance, where they see sweetness, where they see is much Prosperity.
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Rats and Mice come to full Barns, not to empty ones;
Rats and Mice come to full Barns, not to empty ones;
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and so the Vermin of temptations, as I may call them, do attend upon full estates.
and so the Vermin of temptations, as I may call them, do attend upon full estates.
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A Tree that hath nothing on it, the Traveller that comes by will not fling at it;
A Tree that hath nothing on it, the Traveller that comes by will not fling At it;
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but a Tree that is full of fruit, a Traveller flings at that: so those that are in a mean and low condition, the Devil passes by them,
but a Tree that is full of fruit, a Traveller flings At that: so those that Are in a mean and low condition, the devil passes by them,
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but he especially labors at those that he sees hath much of the world, and he hath more hopes of gaining of them:
but he especially labors At those that he sees hath much of the world, and he hath more hope's of gaining of them:
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As it's a very observable place concerning Joseph, do but consider the Scripture that speaks of the condition of Joseph and his Blessing;
As it's a very observable place Concerning Joseph, do but Consider the Scripture that speaks of the condition of Joseph and his Blessing;
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we may compare two Scriptures together for it, the one is in the Book of Genesis, where you have Jacob blessing of Joseph; and the other is in the Book of Deuteronomy, where Moses 's Blessing was, chap. 33. 13. and of Joseph he said, Blessed of the Lord be his land,
we may compare two Scriptures together for it, the one is in the Book of Genesis, where you have Jacob blessing of Joseph; and the other is in the Book of Deuteronomy, where Moses is Blessing was, chap. 33. 13. and of Joseph he said, Blessed of the Lord be his land,
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for the precious things of heaven; for the dew, and for the deep that coucheth beneath:
for the precious things of heaven; for the due, and for the deep that couches beneath:
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And for the precious fruits brought forth by the Sun, and for the precious things put forth by the Moon,
And for the precious fruits brought forth by the Sun, and for the precious things put forth by the Moon,
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and for the chief things of the ancient Mountains; and for the precious things of the lasting hills;
and for the chief things of the ancient Mountains; and for the precious things of the lasting hills;
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and for the precious things of the earth, and fulness thereof, &c. Here's for all his outward blessings, what a many precious things are here, that Joseph had, and the fulness thereof.and for the precious things of the earth, and fullness thereof, etc. Here's for all his outward blessings, what a many precious things Are Here, that Joseph had, and the fullness thereof.
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But mark, of all the Tribes, what is said concerning Joseph, Gen. 49. 22. Joseph is a fruitful bough,
But mark, of all the Tribes, what is said Concerning Joseph, Gen. 49. 22. Joseph is a fruitful bough,
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even a fruitful bough by a Well; whose branches run over the wall. even a fruitful bough by a Well; whose branches run over the wall.
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But now mark in the 23. verse, The Archers have sorely grieved him and shot at him, and hated him.
But now mark in the 23. verse, The Archers have sorely grieved him and shot At him, and hated him.
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There's none of the Tribes, where it is said, that the Archers did so shoot at,
There's none of the Tribes, where it is said, that the Archers did so shoot At,
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as at Joseph; and there is none of the Tribes that is blessed with so many several pretious things as Joseph is blest withal.
as At Joseph; and there is none of the Tribes that is blessed with so many several precious things as Joseph is blessed withal.
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So that by comparing these two Scriptures, you see, that those that have most of the pretious things of this world, they are like to be shot at most;
So that by comparing these two Scriptures, you see, that those that have most of the precious things of this world, they Are like to be shot At most;
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and the Devil shoots at them more then he doth at others.
and the devil shoots At them more then he does At Others.
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And then, as the variety of temptations is greater, so the suitableness of temptations is more;
And then, as the variety of temptations is greater, so the suitableness of temptations is more;
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the Devil can prevail more in his temptations with fulness, than where there is want and emptiness;
the devil can prevail more in his temptations with fullness, than where there is want and emptiness;
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why, because though there be temptations in a poor condition, yet they are not so pleasing to a mans own nature as the temptations of a full condition.
why, Because though there be temptations in a poor condition, yet they Are not so pleasing to a men own nature as the temptations of a full condition.
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A poor man is tempted, but what is he tempted to, he is tempted to impatience,
A poor man is tempted, but what is he tempted to, he is tempted to impatience,
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but that's no pleasing thing but a tedious thing; and he is tempted to despair, but that hath no pleasingness with it;
but that's no pleasing thing but a tedious thing; and he is tempted to despair, but that hath no pleasingness with it;
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and he is tempted to take shifting courses, I but there's fear in that, least he should be discovered and so be punished:
and he is tempted to take shifting courses, I but there's Fear in that, lest he should be discovered and so be punished:
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So that their temptations that are in poverty, are not so suitable to their nature, as the temptations of one that is in a full estate;
So that their temptations that Are in poverty, Are not so suitable to their nature, as the temptations of one that is in a full estate;
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for his estate is a temptation to pride, to uncleanness, a temptation to intemperance:
for his estate is a temptation to pride, to uncleanness, a temptation to intemperance:
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Now such things are very suitable to the very nature of a man, therefore there's a great deal more danger in the temptations that comes by fulness than by want,
Now such things Are very suitable to the very nature of a man, Therefore there's a great deal more danger in the temptations that comes by fullness than by want,
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because the temptations of one are tedious to a mans nature; but the temptations of the other are suitable to a mans nature.
Because the temptations of one Are tedious to a men nature; but the temptations of the other Are suitable to a men nature.
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As it's more dangerous to have Rats-bane lie about the house for your children, than to have Alloes or Wormseed:
As it's more dangerous to have Ratsbane lie about the house for your children, than to have Aloes or Wormseed:
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Suppose that Alloes had a poyson in it, it's true it may do hurt, but it's not so likely as Rats-bane;
Suppose that Aloes had a poison in it, it's true it may do hurt, but it's not so likely as Ratsbane;
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because though Rats-bane hath poyson in it, yet it hath sweetness in it too.
Because though Ratsbane hath poison in it, yet it hath sweetness in it too.
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There is poyson sometimes in a poor condition, that is, there are temptations to great evils in a poor condition;
There is poison sometime in a poor condition, that is, there Are temptations to great evils in a poor condition;
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I but their temptations have a bitterness in them. But the temptation of a full condition hath a sweetness in them;
I but their temptations have a bitterness in them. But the temptation of a full condition hath a sweetness in them;
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and therefore there's a greater danger in them, and more difficulty to avoid those temptations. And then further, The temptations that come from fulness, they are more subtle;
and Therefore there's a greater danger in them, and more difficulty to avoid those temptations. And then further, The temptations that come from fullness, they Are more subtle;
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those that come from want they are not so subtle, they are more apparent;
those that come from want they Are not so subtle, they Are more apparent;
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but the temptations lies in fulness for the most part in lawful things, it is in lawful things that we most fail in:
but the temptations lies in fullness for the most part in lawful things, it is in lawful things that we most fail in:
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And the temptation comes so fairly, why, why may not a man take liberty to comfort himself in Gods Creatures, may not a man take his own, may not a man make use of his own? For the most part (I say) all the temptations of fulness,
And the temptation comes so fairly, why, why may not a man take liberty to Comfort himself in God's Creatures, may not a man take his own, may not a man make use of his own? For the most part (I say) all the temptations of fullness,
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or great part of them, lies in things that seem to have no hurt in them;
or great part of them, lies in things that seem to have no hurt in them;
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and therefore they are very subtle, and a man need be very wary of them:
and Therefore they Are very subtle, and a man need be very wary of them:
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they are (as we said before upon occasion) like little bones in the Fish that you can hardly see them,
they Are (as we said before upon occasion) like little bones in the Fish that you can hardly see them,
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and therefore there's great deal more danger in swallowing of them down, then of other prickly things.
and Therefore there's great deal more danger in swallowing of them down, then of other prickly things.
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And so the temptations of a full estate lies very secret; it's very hard to see them unless you look very narrowly.
And so the temptations of a full estate lies very secret; it's very hard to see them unless you look very narrowly.
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And then further, which is a main thing;
And then further, which is a main thing;
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because fulness doth not onely afford a temptation to sin, but fewel for all kinds of lust;
Because fullness does not only afford a temptation to since, but fuel for all Kinds of lust;
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fulness will feed them if you have not learned to be full.
fullness will feed them if you have not learned to be full.
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As now, If a man hath the lust of pride, there he hath enough to act his pride, he will feed it to the full;
As now, If a man hath the lust of pride, there he hath enough to act his pride, he will feed it to the full;
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and will make a proud man to be a scornful man: so that he will scorn and jeer, not onely at his Brethren, but at God,
and will make a proud man to be a scornful man: so that he will scorn and jeer, not only At his Brothers, but At God,
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and his truth, and Ministers, and Religion, and all because he is full; his pride is so fed to the full.
and his truth, and Ministers, and Religion, and all Because he is full; his pride is so fed to the full.
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And fulness of estate it will feed self-love extreamly.
And fullness of estate it will feed Self-love extremely.
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When a man hath a kind of self-sufficiency in himself, then he sees no need that he hath of God,
When a man hath a kind of self-sufficiency in himself, then he sees no need that he hath of God,
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nor Christ, nor Mercy, nor of the Word and Promises.
nor christ, nor Mercy, nor of the Word and Promises.
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It feeds his Malice, if he hath a malicious spirit against another man, he can undo him,
It feeds his Malice, if he hath a malicious Spirit against Another man, he can undo him,
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and he can spend so much to have his will; it feeds his Stubbornness. If he will be unclean, he can, and who will meddle with such an one.
and he can spend so much to have his will; it feeds his Stubbornness. If he will be unclean, he can, and who will meddle with such an one.
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And it will feed his Licentiousness, he can take his liberty and ride up and down from place to place.
And it will feed his Licentiousness, he can take his liberty and ride up and down from place to place.
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A poor man hath as much mind perhaps to satisfie his lusts, but he must fall to his work,
A poor man hath as much mind perhaps to satisfy his Lustiest, but he must fallen to his work,
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or else his family will starve: I but a man that is full, he hath elbow-room enough to serve his lusts,
or Else his family will starve: I but a man that is full, he hath elbow-room enough to serve his Lustiest,
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and he can go abroad in the morning and stay till midnight;
and he can go abroad in the morning and stay till midnight;
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and spend from the beginning of the week to the end of it, and not want.
and spend from the beginning of the Week to the end of it, and not want.
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O this is mighty pleasing to flesh, and this feeds a mans lusts, and makes him strong.
O this is mighty pleasing to Flesh, and this feeds a men Lustiest, and makes him strong.
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And this is the reason why there are so few that are full, that ever the Word doth good upon.
And this is the reason why there Are so few that Are full, that ever the Word does good upon.
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Ordinarily the poor receive the Gospel, so the Scripture saith; Not many rich, not many mighty, not many great ones.
Ordinarily the poor receive the Gospel, so the Scripture Says; Not many rich, not many mighty, not many great ones.
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Why here's the reason of it, because they have so much matter to feed their lusts withal, that their lusts grows too strong, that it doth resist the Word, resists all means that should do them any good;
Why here's the reason of it, Because they have so much matter to feed their Lustiest withal, that their Lustiest grows too strong, that it does resist the Word, resists all means that should do them any good;
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and therefore it's a very hard lesson for a man to learn to know how to be full.
and Therefore it's a very hard Lesson for a man to Learn to know how to be full.
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And that that shews it to be a hard lesson, also shews it to be a necessary lesson.
And that that shows it to be a hard Lesson, also shows it to be a necessary Lesson.
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O Lord what case is a man in then that is full, and yet for all that hath not learned to be full.
O Lord what case is a man in then that is full, and yet for all that hath not learned to be full.
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If he hath such matter for his lusts, and knows not how to order himself, he is like to be a lost man.
If he hath such matter for his Lustiest, and knows not how to order himself, he is like to be a lost man.
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There is one thing more why it is so difficult to learn how to abound,
There is one thing more why it is so difficult to Learn how to abound,
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and that's this, Because that a full estate is in danger to hinder those Graces that are the especial Graces of a Christian.
and that's this, Because that a full estate is in danger to hinder those Graces that Are the especial Graces of a Christian.
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The Graces of a Christian that are the most peculiar and proper graces of a Christian, are in an exceeding danger by a prosperous estate;
The Graces of a Christian that Are the most peculiar and proper graces of a Christian, Are in an exceeding danger by a prosperous estate;
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that if a man doth not learn to abound, those graces will especially be hurt;
that if a man does not Learn to abound, those graces will especially be hurt;
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and it is very difficult for a man or woman to carry themselves in an even course;
and it is very difficult for a man or woman to carry themselves in an even course;
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so as when there is (as it were) siege laid to those graces that are the special graces of a Christian.
so as when there is (as it were) siege laid to those graces that Are the special graces of a Christian.
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As thus, The graces of a Christian are Faith, Self-denial, Humility, Patience, Tenderness, and such kind of graces as these are.
As thus, The graces of a Christian Are Faith, Self-denial, Humility, Patience, Tenderness, and such kind of graces as these Are.
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Now a prosperous estate doth mightily endanger these graces.
Now a prosperous estate does mightily endanger these graces.
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As now, Faith, you know the nature of that grace is for one to be emptied of himself,
As now, Faith, you know the nature of that grace is for one to be emptied of himself,
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and to be nothing of himself; and for to rely upon that that is without.
and to be nothing of himself; and for to rely upon that that is without.
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This is the grace of Faith, To be taken from our own bottom, from our selves, and from the Creature;
This is the grace of Faith, To be taken from our own bottom, from our selves, and from the Creature;
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to cast our selves upon free grace, upon the goodness and mercy of God, upon the righteousness of another.
to cast our selves upon free grace, upon the Goodness and mercy of God, upon the righteousness of Another.
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But now, when men abound, and have a fulness in themselves, why 'tis very natural for them to depend upon themselves and not upon another.
But now, when men abound, and have a fullness in themselves, why it's very natural for them to depend upon themselves and not upon Another.
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A full estate hinders very much the depending life, which is the life of a Christian.
A full estate hinders very much the depending life, which is the life of a Christian.
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I the life of a Christian is a more depending life then the life of Adam was:
I the life of a Christian is a more depending life then the life of Adam was:
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and therefore a low condition is more suitable to a depending life, then a full condition.
and Therefore a low condition is more suitable to a depending life, then a full condition.
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And so for self-denial, One that is in a low condition, it's easier for such a one to deny himself:
And so for self-denial, One that is in a low condition, it's Easier for such a one to deny himself:
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But now, when one comes to have much of self, and to have self to be cockered (as it were) then yet to deny a mans self,
But now, when one comes to have much of self, and to have self to be cockered (as it were) then yet to deny a men self,
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and to be nothing in his own eyes, this is a great deal harder.
and to be nothing in his own eyes, this is a great deal harder.
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And so for Humility, It's not so much for one that is poor, and in a low condition to have his heart low,
And so for Humility, It's not so much for one that is poor, and in a low condition to have his heart low,
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but to have his heart low when his estate is high, that's the difficulty.
but to have his heart low when his estate is high, that's the difficulty.
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You know there's nothing more natural to men, then to have their hearts rise as their estates rise;
You know there's nothing more natural to men, then to have their hearts rise as their estates rise;
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as the comforts of the creatures rises, so their hearts will rise; and therefore it's hard to learn this lesson, How to be full.
as the comforts of the creatures rises, so their hearts will rise; and Therefore it's hard to Learn this Lesson, How to be full.
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And then that grace likewise of Tenderness, of a tender heart, a soft heart, that's a grace that belongs to a Christian in a special manner;
And then that grace likewise of Tenderness, of a tender heart, a soft heart, that's a grace that belongs to a Christian in a special manner;
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that they should keep constantly tender, soft spirited.
that they should keep constantly tender, soft spirited.
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Now though many in time of Affliction have their hearts tender and soft, yet when they come to prosper once, then their hearts are hard;
Now though many in time of Affliction have their hearts tender and soft, yet when they come to prosper once, then their hearts Are hard;
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the prosperity of the world doth bake (as it were) their hearts, and hardens their hearts.
the Prosperity of the world does bake (as it were) their hearts, and hardens their hearts.
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As the Sun doth harden the Clay, so prosperity doth harden the hearts of men,
As the Sun does harden the Clay, so Prosperity does harden the hearts of men,
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and takes away that tenderness as was wont to be (as might be shewn in many examples.)
and Takes away that tenderness as was wont to be (as might be shown in many Examples.)
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SERMON II. I Shall now give unto you some further evidences of this, that it is a very difficult lesson to know how to abound. The evidences are,
SERMON II I Shall now give unto you Some further evidences of this, that it is a very difficult Lesson to know how to abound. The evidences Are,
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First, The solemn and frequent charges of God to his people, To take heed to themselves when they are full.
First, The solemn and frequent charges of God to his people, To take heed to themselves when they Are full.
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We do not find in Scripture that God doth so solemnly and frequently charge people to take heed to themselves when they are low;
We do not find in Scripture that God does so solemnly and frequently charge people to take heed to themselves when they Are low;
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that they don't then forsake him:
that they don't then forsake him:
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though there are some Commands that way, but nothing so much in such a solemn way as God doth when he speaks to those that are like to be in a full condition;
though there Are Some Commands that Way, but nothing so much in such a solemn Way as God does when he speaks to those that Are like to be in a full condition;
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then saith God, Look to your selves; as I'll give you two or three Scriptures.
then Says God, Look to your selves; as I'll give you two or three Scriptures.
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The first is in Deut. 6. 11. there God saith what he would give unto them, They should have houses full of all good things, which thou filledst not,
The First is in Deuteronomy 6. 11. there God Says what he would give unto them, They should have houses full of all good things, which thou filledst not,
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and wells digged, which thou diggedst not; Vineyards and Olive-trees which thou plantedst not.and wells dug, which thou diggedst not; Vineyards and Olive-trees which thou plantedst not.
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When thou shalt have eaten and be full (saith the Text) what then? Then beware lest thou forget the Lord, which brought thee forth out of the Land of Egypt, from the house of bondage. When thou shalt have eaten and be full (Says the Text) what then? Then beware lest thou forget the Lord, which brought thee forth out of the Land of Egypt, from the house of bondage.
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That's a time when poople are least careful at all, when they eat and be full,
That's a time when people Are least careful At all, when they eat and be full,
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then they think of no danger at all;
then they think of no danger At all;
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I but this is the charge of the Spirit of God, That when thou shalt have eaten and be full, then beware in a more especial manner.
I but this is the charge of the Spirit of God, That when thou shalt have eaten and be full, then beware in a more especial manner.
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O that you would remember this, you that have full Tables;
O that you would Remember this, you that have full Tables;
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O that this Scripture were written over your Tables, and were in your thoughts when you come to full Dishes;
Oh that this Scripture were written over your Tables, and were in your thoughts when you come to full Dishes;
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you eat and drink and are full.
you eat and drink and Are full.
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It would be but a melancholy thought to some of you to think of this, O I must beware now in a more especial manner.
It would be but a melancholy Thought to Some of you to think of this, Oh I must beware now in a more especial manner.
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Some of you that have been in a poor estate, perhaps you were but poor Sea-boys at first;
some of you that have been in a poor estate, perhaps you were but poor Sea-boys At First;
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but in some few Voyages have raised up an estate: then this is a Text that concerns you.
but in Some few Voyages have raised up an estate: then this is a Text that concerns you.
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Hath God given you such Voyages, that now your house is full;
Hath God given you such Voyages, that now your house is full;
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you were wont to have your houses empty, but ordinarily you Marriners have your houses full of good things that you bring from beyond Sea. Now when your houses are full, saith the Text, beware of that, that you forget not the Lord; but then fear him.
you were wont to have your houses empty, but ordinarily you Mariners have your houses full of good things that you bring from beyond Sea. Now when your houses Are full, Says the Text, beware of that, that you forget not the Lord; but then Fear him.
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And so in Deut. 8. 12. you have again this charge renewed, the Lord doth not give it you once,
And so in Deuteronomy 8. 12. you have again this charge renewed, the Lord does not give it you once,
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but presently again he renews this charge;
but presently again he renews this charge;
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When (saith he) thou hast eaten and art full, th•n thou shalt bless the Lord thy God, When (Says he) thou hast eaten and art full, th•n thou shalt bless the Lord thy God,
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for the good land which he hath given thee.
for the good land which he hath given thee.
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Beware that thou forget not the Lord thy God, in not keeping his Commandments and his Judgments and his Statutes, which I command thee this day;
Beware that thou forget not the Lord thy God, in not keeping his commandments and his Judgments and his Statutes, which I command thee this day;
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least when thou hast eaten, and art full, and hast built goodly houses, and dwelt therein;
lest when thou hast eaten, and art full, and hast built goodly houses, and dwelled therein;
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and when thy heards and thy stocks multiply, and thy Silver and thy Gold is multiplied,
and when thy heards and thy stocks multiply, and thy Silver and thy Gold is multiplied,
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and all that thou hast is multiplied: then thine heart be lifted up, and thou forget the Lord thy God. and all that thou hast is multiplied: then thine heart be lifted up, and thou forget the Lord thy God.
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Still see what charges are here, as if God should say, I am not so solicitous about you,
Still see what charges Are Here, as if God should say, I am not so solicitous about you,
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while you are in the Wilderness, while you are empty; but I am very solicitous about you, what you will do when you are full;
while you Are in the Wilderness, while you Are empty; but I am very solicitous about you, what you will do when you Are full;
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I am afraid then you will forget me: Therefore you see how it is renewed:
I am afraid then you will forget me: Therefore you see how it is renewed:
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yea, you have it renewed again in Deut. 11. 15. And (saith he) I will send grass in thy field for thy cattel, that thou mayest eat and be full.
yea, you have it renewed again in Deuteronomy 11. 15. And (Says he) I will send grass in thy field for thy cattle, that thou Mayest eat and be full.
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Take heed to your selves, that your heart be not deceived, and ye turn aside and serve other Gods. Take heed you be not deceived when you are full.Take heed to your selves, that your heart be not deceived, and you turn aside and serve other God's Take heed you be not deceived when you Are full.
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There is a great deceitfulness in riches; so you know the Scripture speaks of the deceitfulness of Riches.
There is a great deceitfulness in riches; so you know the Scripture speaks of the deceitfulness of Riches.
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You will say, why when we are full, we hope we may eat and drink, and have the pleasure of what God gives us.
You will say, why when we Are full, we hope we may eat and drink, and have the pleasure of what God gives us.
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O but take heed you be not deceived.
O but take heed you be not deceived.
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Now that God should give such caution and solemn charges again and again, in the 6th. 8th. and 11th. Chapters, and so repeat them again and again;
Now that God should give such caution and solemn charges again and again, in the 6th. 8th. and 11th. Chapters, and so repeat them again and again;
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surely by this God would have us to learn that there is a great deal of danger in being full;
surely by this God would have us to Learn that there is a great deal of danger in being full;
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and therefore it is a difficult lesson for us to know how to be full and abound.
and Therefore it is a difficult Lesson for us to know how to be full and abound.
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Another evidence that it is so difficult, is this;
another evidence that it is so difficult, is this;
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When do you find throughout all the Book of God, that ever a full condition did ever turn any soul to God,
When do you find throughout all the Book of God, that ever a full condition did ever turn any soul to God,
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or was the means of it, that was not turned to God before. I can find in Scripture that an afflicted condition hath been blest so by God,
or was the means of it, that was not turned to God before. I can find in Scripture that an afflicted condition hath been blessed so by God,
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as it hath been an occasion to turn some to God: As you know Manasses in his affliction he sought the Lord.
as it hath been an occasion to turn Some to God: As you know Manasses in his affliction he sought the Lord.
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And so God speaks once and twice, and men hear not; but then he opens their ears by correction:
And so God speaks once and twice, and men hear not; but then he Opens their ears by correction:
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And in their affliction they will seek me early: And in their affliction they will seek me early:
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But do you ever find it, that those that did not seek God before, were drawn to God by a full condition.
But do you ever find it, that those that did not seek God before, were drawn to God by a full condition.
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Truly I know no certain example of any, where the prosperous estate of a man was any occasion to his conversion:
Truly I know no certain Exampl of any, where the prosperous estate of a man was any occasion to his conversion:
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therefore that shews that there is a great deal of danger in a fuller condition.
Therefore that shows that there is a great deal of danger in a fuller condition.
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Yea further, Where do you find that any of Gods children that were brought into a full condition,
Yea further, Where do you find that any of God's children that were brought into a full condition,
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but were rather worse for it than better.
but were rather Worse for it than better.
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I confess there is one or two examples, that we read not that they were worse for their prosperity;
I confess there is one or two Examples, that we read not that they were Worse for their Prosperity;
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as Nehemiah and Daniel: but where have you an example else, but almost all of them,
as Nehemiah and daniel: but where have you an Exampl Else, but almost all of them,
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when they were full, they forgat God. When they were afflicted, they would learn;
when they were full, they forgot God. When they were afflicted, they would Learn;
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David had learned to be content in his afflicted condition, and to get abundance of good by his afflicted condition;David had learned to be content in his afflicted condition, and to get abundance of good by his afflicted condition;
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O but he could not learn so well to be full.
Oh but he could not Learn so well to be full.
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And therefore you shall find that the most excellent Psalms that ever David penn'd, it was in his afflicted condition:
And Therefore you shall find that the most excellent Psalms that ever David penned, it was in his afflicted condition:
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There was a fulness of the spirit of God in him then, then in a more especial manner:
There was a fullness of the Spirit of God in him then, then in a more especial manner:
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And therefore I remember that it's said in one place, That Solomon did not do according to the first works of his Father David. The first works of David were the works when David was not so full;
And Therefore I Remember that it's said in one place, That Solomon did not do according to the First works of his Father David. The First works of David were the works when David was not so full;
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but when he grew to be full, his works were not so good then. And generally all the people of God were worse in a full condition:
but when he grew to be full, his works were not so good then. And generally all the people of God were Worse in a full condition:
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So Solomon, you know how his fulness had almost spoil'd him;
So Solomon, you know how his fullness had almost spoiled him;
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Solomon, though he had so much wisdom that he understood all things almost, yet he want•d wisdom to know how to be full.Solomon, though he had so much Wisdom that he understood all things almost, yet he want•d Wisdom to know how to be full.
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There was never a man of that greatness in the world (that was a meer man) that had the wisdome as Solomon had;
There was never a man of that greatness in the world (that was a mere man) that had the Wisdom as Solomon had;
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and yet all his wisdome was not enough to teach him this lesson, to know how to be full.
and yet all his Wisdom was not enough to teach him this Lesson, to know how to be full.
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And then, This is an evidence that it's a very difficult thing to learn to be full;
And then, This is an evidence that it's a very difficult thing to Learn to be full;
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because that the way of God constantly hath been, even from the beginning of the world to this day, to keep his people down low in affliction;
Because that the Way of God constantly hath been, even from the beginning of the world to this day, to keep his people down low in affliction;
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and especially in the times of the Gospel.
and especially in the times of the Gospel.
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Now why is it that the Lord hath so ordered things in the waves of his providence,
Now why is it that the Lord hath so ordered things in the waves of his providence,
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as that the most part of his Churches and his Saints, should be kept under the hatches, under afflictions.
as that the most part of his Churches and his Saints, should be kept under the Hates, under afflictions.
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Why God could as easily fill them with fulness of outward blessings, as fill them with the Holy Ghost;
Why God could as Easily fill them with fullness of outward blessings, as fill them with the Holy Ghost;
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but those that God fills with the Holy Ghost, yet he doth not fill them with outward blessings, in his ordinary way;
but those that God fills with the Holy Ghost, yet he does not fill them with outward blessings, in his ordinary Way;
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but the people of God have been in afflictions.
but the people of God have been in afflictions.
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This is an evidence to us that God sees that it is more safe for them to be in a mean estate than in a high,
This is an evidence to us that God sees that it is more safe for them to be in a mean estate than in a high,
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because they can better learn how to be empty than to be full.
Because they can better Learn how to be empty than to be full.
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The Lord sees it's a hard lesson for his people to learn how to be full,
The Lord sees it's a hard Lesson for his people to Learn how to be full,
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and therefore he doth but very rarely bring them into a full condition.
and Therefore he does but very rarely bring them into a full condition.
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And daily experience teaches it too, who are those that are the most spiritual and heavenly Christians, are they those that are fullest? We see it plainly otherwise.
And daily experience Teaches it too, who Are those that Are the most spiritual and heavenly Christians, Are they those that Are Fullest? We see it plainly otherwise.
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O God hath a great deal more glory from poor mean Christians, and there is more spiritual Communion between God and them,
Oh God hath a great deal more glory from poor mean Christians, and there is more spiritual Communion between God and them,
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than there is between God and those that are in a fuller estate. The Ecclesiastical Story is notable for this, I suppose you have heard of;
than there is between God and those that Are in a fuller estate. The Ecclesiastical Story is notable for this, I suppose you have herd of;
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That at the time when the Church was delivered from persecution, and Constantine had endowed it with great possessions, the Story saith, there was a voice heard in the Air, saying, This day is poyson poured into the Church.
That At the time when the Church was Delivered from persecution, and Constantine had endowed it with great possessions, the Story Says, there was a voice herd in the Air, saying, This day is poison poured into the Church.
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And so it fell out indeed, for the Church grew far worse after it was delivered from persecution.
And so it fell out indeed, for the Church grew Far Worse After it was Delivered from persecution.
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It was in a worse condition by far, then it was when it was under persecution;
It was in a Worse condition by Far, then it was when it was under persecution;
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they could not learn to be full, so as they could learn to be afflicted and empty;
they could not Learn to be full, so as they could Learn to be afflicted and empty;
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then they fell to contending and wrangling one with another, and then Heresies began to prevail a great deal more than they did when they were under persecution;
then they fell to contending and wrangling one with Another, and then Heresies began to prevail a great deal more than they did when they were under persecution;
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and we find it so by our experience.
and we find it so by our experience.
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Is it not so, that when we are lowest, then we are in the best condition for the most part;
Is it not so, that when we Are lowest, then we Are in the best condition for the most part;
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for as soon as we have prosperity and are full, we begin to spurn with the heel.
for as soon as we have Prosperity and Are full, we begin to spurn with the heel.
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But I have spoken to that at other times.
But I have spoken to that At other times.
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And thus much for that second particular, That it is a very difficult lesson to learn to be full.
And thus much for that second particular, That it is a very difficult Lesson to Learn to be full.
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But yet it is very necessary, there is a kind of absolute necessity of it, a great necessity.
But yet it is very necessary, there is a kind of absolute necessity of it, a great necessity.
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Why, many wayes there is need of this, and it would be a very sad thing,
Why, many ways there is need of this, and it would be a very sad thing,
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if you do not learn this lesson.
if you do not Learn this Lesson.
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For, First, Those that are full, if they have not learned how to be full, they will be guilty of the abuse of the Creatures of God more than other men;
For, First, Those that Are full, if they have not learned how to be full, they will be guilty of the abuse of the Creatures of God more than other men;
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the Creatures of God that they enjoy in a fuller way than others, will be under bondage,
the Creatures of God that they enjoy in a fuller Way than Others, will be under bondage,
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and will cry out against them:
and will cry out against them:
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So, do not you enjoy a great many Creatures more than others that are in a poor condition.
So, do not you enjoy a great many Creatures more than Others that Are in a poor condition.
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But if thou hast not learned how to use them for God, night and day do these Creatures of God cry to heaven against thee:
But if thou hast not learned how to use them for God, night and day do these Creatures of God cry to heaven against thee:
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as if they should say, Lord, we were made for thee, and we have a propensity in us to be serviceable to thy glory;
as if they should say, Lord, we were made for thee, and we have a propensity in us to be serviceable to thy glory;
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but here's one to whom thou hast given the possession of us, and he doth abuse us,
but here's one to whom thou hast given the possession of us, and he does abuse us,
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and force us from the end that thou hast made us for; and that we would fain be useful in.
and force us from the end that thou hast made us for; and that we would fain be useful in.
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Lord, we are forced to do that that is contrary to our nature, we were never made to be serviceable to the lusts of men,
Lord, we Are forced to do that that is contrary to our nature, we were never made to be serviceable to the Lustiest of men,
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and yet here's a man that doth abuse us to his lusts:
and yet here's a man that does abuse us to his Lustiest:
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Lord why should we be in bondage to such men as know not how to use us.
Lord why should we be in bondage to such men as know not how to use us.
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You love not to be a servant to one that knows not how to use you.
You love not to be a servant to one that knows not how to use you.
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The Creatures of God they groan under the bondage they are in, when men and women enjoy them in the fulness of them, and yet abuse them;
The Creatures of God they groan under the bondage they Are in, when men and women enjoy them in the fullness of them, and yet abuse them;
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not working them to the end that God hath made them for:
not working them to the end that God hath made them for:
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there is a cry that God hears from his Creatures, though you hear not the voice of it.
there is a cry that God hears from his Creatures, though you hear not the voice of it.
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Yea, and Secondly, If you be in a prosperous condition, and have not learned to be full,
Yea, and Secondly, If you be in a prosperous condition, and have not learned to be full,
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then you will be guilty of sinning against mercy more than others; the mercies of God towards you will be but an aggravation to your sinfulness;
then you will be guilty of sinning against mercy more than Others; the Mercies of God towards you will be but an aggravation to your sinfulness;
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and this is a grievous condition.
and this is a grievous condition.
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O Mercy, my Brethren, is a tender thing, and to sin against mercy is very grievous.
O Mercy, my Brothers, is a tender thing, and to sin against mercy is very grievous.
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Those that are in a low condition, they have many mercies, but not so many as you;
Those that Are in a low condition, they have many Mercies, but not so many as you;
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therefore they are not guilty of sinning against mercy so much as you are.
Therefore they Are not guilty of sinning against mercy so much as you Are.
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What a sad thing is this, that Gods mercy, that might do us so much good, should be of no other use to us,
What a sad thing is this, that God's mercy, that might do us so much good, should be of no other use to us,
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but meerly to aggravate our sins at last. There's no greater aggravation of sin than that that comes from mercy;
but merely to aggravate our Sins At last. There's no greater aggravation of since than that that comes from mercy;
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and therefore when the Lord would speak to the very heart of his people, so as to perswade, he brings them to that, to consider of his mercy towards them.
and Therefore when the Lord would speak to the very heart of his people, so as to persuade, he brings them to that, to Consider of his mercy towards them.
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In Deut. 32. 6. Do you thus requite the Lord, O foolish people and unwise.
In Deuteronomy 32. 6. Do you thus requite the Lord, Oh foolish people and unwise.
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So, Dost thou thus requite the Lord, hath God made thy condition more comfortable than anothers? Another he wants Bread,
So, Dost thou thus requite the Lord, hath God made thy condition more comfortable than another's? another he Wants Bred,
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and fares hardly, lies hard, and is in the cold;
and fares hardly, lies hard, and is in the cold;
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and lives in a poor condition, and thou hast all things full about thee, and yet art thou worse? Do'st thou thus requite the Lord, O foolish heart? And so you know it was the aggravation of the sin of David, in 2. Sam. 12. after David had committed that great sin, the Lord sends the Prophet to him to convince him of his sin;
and lives in a poor condition, and thou hast all things full about thee, and yet art thou Worse? Dost thou thus requite the Lord, Oh foolish heart? And so you know it was the aggravation of the since of David, in 2. Sam. 12. After David had committed that great since, the Lord sends the Prophet to him to convince him of his since;
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and mark how he aggravates it ver. 7. Thus saith the Lord God of Israel, I annointed thee King over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy Masters House,
and mark how he aggravates it for. 7. Thus Says the Lord God of Israel, I anointed thee King over Israel, and I Delivered thee out of the hand of Saul, and I gave thee thy Masters House,
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and thy Masters Wives into thy bosome;
and thy Masters Wives into thy bosom;
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and gave thee the House of Israel and of Judah, and if that had been too little, I would moreover have given unto thee such and such things:
and gave thee the House of Israel and of Judah, and if that had been too little, I would moreover have given unto thee such and such things:
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Wherefore hast thou despised the commandement of the Lord? O this was that that struck the heart of David; I have sinned, saith David. And in Nehem. 9. 25, 26. you have a remarkable Scripture for that, setting out there the mercy of God;Wherefore hast thou despised the Commandment of the Lord? Oh this was that that struck the heart of David; I have sinned, Says David. And in Nehemiah 9. 25, 26. you have a remarkable Scripture for that, setting out there the mercy of God;
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So they did eat and were filled, and became fat, and delighted themselves in thy great goodness; So they did eat and were filled, and became fat, and delighted themselves in thy great Goodness;
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nevertheless they were disobedient and rebelled against thee;
nevertheless they were disobedient and rebelled against thee;
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and cast thy Law behind their backs, and slew thy Prophets, &c. Here's the aggravation, they were filled with good things, nevertheless they were disobedient.and cast thy Law behind their backs, and slew thy prophets, etc. Here's the aggravation, they were filled with good things, nevertheless they were disobedient.
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O may not this Scripture be made good upon many of you.
O may not this Scripture be made good upon many of you.
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The Lord hath filled your houses with abundance of mercy, you cannot look into any of your Families, but you see mercy;
The Lord hath filled your houses with abundance of mercy, you cannot look into any of your Families, but you see mercy;
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yet nevertheless a carnal heart for all this, nevertheless a Swearer, a Company-keeper, a Prophaner of Sabboths, a Neglecter of the Worship of God in thy Family.
yet nevertheless a carnal heart for all this, nevertheless a Swearer, a Company-keeper, a Profaner of Sabbaths, a Neglecter of the Worship of God in thy Family.
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Notwithstanding, an unclean wretch, for all those mercies that the Lord would wooe thee to obedience by.
Notwithstanding, an unclean wretch, for all those Mercies that the Lord would woo thee to Obedience by.
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That's the second thing that shews the necessity of learning to be full, otherwise we shall be guilty of sinning against much mercy;
That's the second thing that shows the necessity of learning to be full, otherwise we shall be guilty of sinning against much mercy;
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and likewise the mercy of God will serve for no other end but to aggravate our sin.
and likewise the mercy of God will serve for no other end but to aggravate our since.
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And, Thirdly, If men do not learn to be full, they will grow extream wicked. How our fulness doth afford fewel for lusts, that we spoke to.
And, Thirdly, If men do not Learn to be full, they will grow extreme wicked. How our fullness does afford fuel for Lustiest, that we spoke to.
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I onely now speak to it, as to shew the necessity that we learn to be full;
I only now speak to it, as to show the necessity that we Learn to be full;
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lest we come to grow most abominably wicked.
lest we come to grow most abominably wicked.
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Sin will come to be out of measure sinful, if so be we learn not to be full.
since will come to be out of measure sinful, if so be we Learn not to be full.
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As a man that hath a weak distempered body, and lives at a full Table,
As a man that hath a weak distempered body, and lives At a full Table,
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and hath a strong appetite, and yet if he doth not learn how to order his diet, he will grow full of Diseases;
and hath a strong appetite, and yet if he does not Learn how to order his diet, he will grow full of Diseases;
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so when thy heart is weak (at least) and thou comest to a full Diet,
so when thy heart is weak (At least) and thou Comest to a full Diet,
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and knowest not how to order thy self, thou art like to grow extreamly diseased;
and Knowest not how to order thy self, thou art like to grow extremely diseased;
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and therefore you find in Scripture, that those that were in a full condition, and yet had not grace to know how to be full, they are described to be the most wicked people that are in the world.
and Therefore you find in Scripture, that those that were in a full condition, and yet had not grace to know how to be full, they Are described to be the most wicked people that Are in the world.
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Job 21. 14. Therefore they say unto God, depart from us; for we desire not the knowledge of thy wayes. Job 21. 14. Therefore they say unto God, depart from us; for we desire not the knowledge of thy ways.
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And in Psal. 73. there you may read at large of the prosperity of the wicked, from the beginning and so on;
And in Psalm 73. there you may read At large of the Prosperity of the wicked, from the beginning and so on;
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and in Isa. 2. 7, 8. Their land also is full of silver and gold, neither is there any end of their treasures;
and in Isaiah 2. 7, 8. Their land also is full of silver and gold, neither is there any end of their treasures;
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their land is also full of horses, neither is there any end of their chariots; then mark in the 8th. verse, Their land also is full of Idols. These two are joyned together.their land is also full of Horses, neither is there any end of their chariots; then mark in the 8th. verse, Their land also is full of Idols. These two Are joined together.
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O so it is in many Families, this Family is full of all outward good things,
O so it is in many Families, this Family is full of all outward good things,
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and it's a Family full of sin;
and it's a Family full of since;
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and here's a man that hath a full Estate, and a man that is full of sin,
and here's a man that hath a full Estate, and a man that is full of since,
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as he is full of his Estate. If thou do'st not learn to abound, thou wilt certainly abound in sin;
as he is full of his Estate. If thou dost not Learn to abound, thou wilt Certainly abound in since;
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and therefore it is an absolute necessary lesson for us to learn to abound.
and Therefore it is an absolute necessary Lesson for us to Learn to abound.
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And then, Thirdly, If thou dost not learn to abound, thy portion will be in this life,
And then, Thirdly, If thou dost not Learn to abound, thy portion will be in this life,
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if there doth not go together with thy abundance the grace of God to teach thee how to abound;
if there does not go together with thy abundance the grace of God to teach thee how to abound;
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this will prove to be thy condition, to be a man or woman that God hath said shall have no other portion from him then in this world.
this will prove to be thy condition, to be a man or woman that God hath said shall have no other portion from him then in this world.
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If the Lord gives a man an estate, and doth not withal give him some proportionable measure of grace to know how to use it,
If the Lord gives a man an estate, and does not withal give him Some proportionable measure of grace to know how to use it,
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and abound in it, that's a man that God saith, his portion shall be in this world;
and abound in it, that's a man that God Says, his portion shall be in this world;
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it is as much as if God should say from heaven concerning this man, Here's one, whose portion is in this world. In the 17th. Psalm, at the latter end, there the Psalmist speaks of men who have their portion in this world;
it is as much as if God should say from heaven Concerning this man, Here's one, whose portion is in this world. In the 17th. Psalm, At the latter end, there the Psalmist speaks of men who have their portion in this world;
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here's their consolation, Thou hast a full estate, and doth God give thee nothing with thy full estate, it is like to be thy All. You will say, Is this so great a matter? I a thousand thousand times better thou hadst never been born,
here's their consolation, Thou hast a full estate, and does God give thee nothing with thy full estate, it is like to be thy All. You will say, Is this so great a matter? I a thousand thousand times better thou Hadst never been born,
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though thou hadst a thousand times more in the world then thou hast, if this should prove to be thy portion, thy All:
though thou Hadst a thousand times more in the world then thou hast, if this should prove to be thy portion, thy All:
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for thou art made for eternity, and those creatures were not:
for thou art made for eternity, and those creatures were not:
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and therefore if thou should'st onely have hopes in this world, thou art a wretched creature.
and Therefore if thou Shouldst only have hope's in this world, thou art a wretched creature.
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Shall St. Paul say, if we have onely hopes in this life, we were most miserable of all men:
Shall Saint Paul say, if we have only hope's in this life, we were most miserable of all men:
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O may I say concerning thee, if thou hast onely hope in this life, thou art most miserable of all creatures, except the Devils themselves.
Oh may I say Concerning thee, if thou hast only hope in this life, thou art most miserable of all creatures, except the Devils themselves.
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O it's a dreadfull thing for a man or woman to have their portion in this world:
Oh it's a dreadful thing for a man or woman to have their portion in this world:
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But now, those have it, that have a great deal in this world, and yet know not how to use it for God.
But now, those have it, that have a great deal in this world, and yet know not how to use it for God.
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O consider of this, you that God hath given more portion to than others;
O Consider of this, you that God hath given more portion to than Others;
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do you think thus in the night, Lord, thou hast indeed made my condition more comfortable then others, I am full handed, and have means coming in;
do you think thus in the night, Lord, thou hast indeed made my condition more comfortable then Others, I am full handed, and have means coming in;
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but Lord, what if it should prove that my portion should be here.
but Lord, what if it should prove that my portion should be Here.
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I remember it's reported of Gregory, that was the Pope, he did profess that there was no Scripture that did strike to his heart, so much as that Scripture;
I Remember it's reported of Gregory, that was the Pope, he did profess that there was no Scripture that did strike to his heart, so much as that Scripture;
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Wo to you, here is your consolation; fearing least his portion should be here. And the truth is, that Scripture, and that other in the 17th. Psalm, should go to the hearts of rich men, and of those that have a full estate in this world;Woe to you, Here is your consolation; fearing lest his portion should be Here. And the truth is, that Scripture, and that other in the 17th. Psalm, should go to the hearts of rich men, and of those that have a full estate in this world;
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except their consciences tell them, that through the grace of God, they have learned in some measure to know how to use it for the glory of God as for their own comfort.
except their Consciences tell them, that through the grace of God, they have learned in Some measure to know how to use it for the glory of God as for their own Comfort.
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You account it an ill thing for a man to have an estate, and knows not how to use it for himself:
You account it an ill thing for a man to have an estate, and knows not how to use it for himself:
pn22 vvb pn31 dt j-jn n1 p-acp dt n1 pc-acp vhi dt n1, cc vvz xx c-crq pc-acp vvi pn31 p-acp px31:
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663
As now, If a man should be born to a great inheritance, and should be a fool;
As now, If a man should be born to a great inheritance, and should be a fool;
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664
you know his estate is begged: why now to have an estate and know not how to use it for God;
you know his estate is begged: why now to have an estate and know not how to use it for God;
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665
is it not as great an evil? Is that onely an excellency to be able to know how to use an estate and improve it for your own advantage,
is it not as great an evil? Is that only an excellency to be able to know how to use an estate and improve it for your own advantage,
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55
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666
and is it not as well to improve it for God? O it's a miserable condition that any man is in, that is full,
and is it not as well to improve it for God? O it's a miserable condition that any man is in, that is full,
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55
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667
and knows not how to be full; there's a man that is like to have his portion in this world.
and knows not how to be full; there's a man that is like to have his portion in this world.
cc vvz xx c-crq pc-acp vbi j; pc-acp|vbz dt n1 cst vbz av-j pc-acp vhi po31 n1 p-acp d n1.
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55
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668
I but that's not all neither, If God gives you an estate, and you know not how to be full;
I but that's not all neither, If God gives you an estate, and you know not how to be full;
pns11 cc-acp d|vbz xx d av-dx, cs np1 vvz pn22 dt n1, cc pn22 vvb xx c-crq pc-acp vbi j;
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56
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669
then all that thou hast is cursed to thee: There is a secret curse of God goes a long with it.
then all that thou haste is cursed to thee: There is a secret curse of God Goes a long with it.
av d cst pns21 n1 vbz vvn p-acp pno21: pc-acp vbz dt j-jn n1 pp-f np1 vvz dt j p-acp pn31.
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56
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670
As now, when a man gives a thing in an anger, saith he, Here take it if you will and choke with it.
As now, when a man gives a thing in an anger, Says he, Here take it if you will and choke with it.
p-acp av, c-crq dt n1 vvz dt n1 p-acp dt n1, vvz pns31, av vvb pn31 cs pn22 vmb cc vvi p-acp pn31.
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56
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671
Such kinde of speech men have when they give things in anger.
Such kind of speech men have when they give things in anger.
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56
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672
But if you give to your Children things out of love, you do not onely give it them,
But if you give to your Children things out of love, you do not only give it them,
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56
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673
but if there be any danger, you have a care that there be a right use of the things.
but if there be any danger, you have a care that there be a right use of the things.
cc-acp cs pc-acp vbb d n1, pn22 vhb dt n1 cst pc-acp vbi dt j-jn n1 pp-f dt n2.
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56
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674
So now, when God gives out to his own people, God hath a care of them after he hath given them;
So now, when God gives out to his own people, God hath a care of them After he hath given them;
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675
I give it them, but I must have a care least this turn to their hurt.
I give it them, but I must have a care lest this turn to their hurt.
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56
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676
But now, when God gives to a wicked man, Take them, saith God, if you will;
But now, when God gives to a wicked man, Take them, Says God, if you will;
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56
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677
but God never minds them farther, to look after them, to see whether this shall do them good or no;
but God never minds them farther, to look After them, to see whither this shall do them good or no;
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56
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678
God never minds them, but lets them take them, and spoil themselves with them, God doth not care.
God never minds them, but lets them take them, and spoil themselves with them, God does not care.
np1 av-x vvz pno32, cc-acp vvz pno32 vvi pno32, cc vvi px32 p-acp pno32, np1 vdz xx vvi.
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56
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679
Were it not a sign of hatred to a man, if I should see one that is a mad man;
Were it not a Signen of hatred to a man, if I should see one that is a mad man;
vbdr pn31 xx dt n1 pp-f n1 p-acp dt n1, cs pns11 vmd vvi pi cst vbz dt j n1;
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56
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680
and give him a Sword into his hand, I may be guilty of murther:
and give him a Sword into his hand, I may be guilty of murder:
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56
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681
It is as great an argument of hatred, that God doth hate a man, when he doth give him an estate,
It is as great an argument of hatred, that God does hate a man, when he does give him an estate,
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682
and yet doth not give him a heart to make use of that estate; he puts (as it were) a Sword into a mad mans hand.
and yet does not give him a heart to make use of that estate; he puts (as it were) a Sword into a mad men hand.
cc av vdz xx vvi pno31 dt n1 pc-acp vvi n1 pp-f d n1; pns31 vvz (c-acp pn31 vbdr) dt n1 p-acp dt j ng1 n1.
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56
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683
But though I cannot do it justly, yet God may do it justly, as a punishment of sin.
But though I cannot do it justly, yet God may do it justly, as a punishment of since.
p-acp cs pns11 vmbx vdi pn31 av-j, av np1 vmb vdi pn31 av-j, c-acp dt n1 pp-f n1.
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56
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684
The curse of God is mixed with Wine as well as Water;
The curse of God is mixed with Wine as well as Water;
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685
and then it's stronger in Psal. 69. 22, 23. There you may see how full comforts may be cursed unto men;
and then it's Stronger in Psalm 69. 22, 23. There you may see how full comforts may be cursed unto men;
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56
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686
it is threatned as a punishment of their sin: Let their table become a snare before them:
it is threatened as a punishment of their since: Let their table become a snare before them:
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56
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687
and that which should have been for their welfare, let it become a trap. O this is a terrible text, Let their table become a snare: and that which should have been for their welfare, let it become a trap. Oh this is a terrible text, Let their table become a snare:
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56
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688
It is a prophesie against those that gave Christ Gaul for his Meat, and Vinegar when he was upon the Cross? And so it is against all such as shall insult over the people of God in their affliction.
It is a prophesy against those that gave christ Gaul for his Meat, and Vinegar when he was upon the Cross? And so it is against all such as shall insult over the people of God in their affliction.
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56
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689
As men, when they are full and rich and prosperous in the world, they will add to the affliction of Gods people.
As men, when they Are full and rich and prosperous in the world, they will add to the affliction of God's people.
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56
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690
Now this is the curse of God upon them, that shall add to the affliction of the people of God;
Now this is the curse of God upon them, that shall add to the affliction of the people of God;
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56
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691
Let their table become a snare before them, and that which should have been for their welfare, let it become a trap. Let their table become a snare before them, and that which should have been for their welfare, let it become a trap.
vvb po32 n1 vvi dt n1 p-acp pno32, cc cst r-crq vmd vhi vbn p-acp po32 n1, vvb pn31 vvi dt n1.
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56
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692
Thou hast a Table well furnished, but how do'st thou know but that it is a snare for thee,
Thou hast a Table well furnished, but how dost thou know but that it is a snare for thee,
pns21 vh2 dt n1 av vvn, cc-acp q-crq vd2 pns21 vvi cc-acp cst pn31 vbz dt n1 p-acp pno21,
(4) sermon (DIV1)
56
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693
and a trap? We set traps to catch Vermin withal, and if thou hast a wicked heart, God looks upon thee but as a Vermin,
and a trap? We Set traps to catch Vermin withal, and if thou hast a wicked heart, God looks upon thee but as a Vermin,
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(4) sermon (DIV1)
56
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694
and doth set this to be a trap to catch thee withal: Now perhaps thou do'st not see it:
and does Set this to be a trap to catch thee withal: Now perhaps thou dost not see it:
cc vdz vvi d pc-acp vbi dt n1 pc-acp vvi pno21 av: av av pns21 vd2 xx vvi pn31:
(4) sermon (DIV1)
56
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695
Why mark the word that follows, Let their eyes be darkened, that they see not.
Why mark the word that follows, Let their eyes be darkened, that they see not.
q-crq vvb dt n1 cst vvz, vvb po32 n2 vbb vvn, cst pns32 vvb xx.
(4) sermon (DIV1)
56
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696
The Curse lies secret, that thou canst not see; now this is part of the Curse.
The Curse lies secret, that thou Canst not see; now this is part of the Curse.
dt n1 vvz j-jn, cst pns21 vm2 xx vvi; av d vbz n1 pp-f dt n1.
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56
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697
How few men do see a Curse upon their Tables.
How few men do see a Curse upon their Tables.
c-crq d n2 vdb vvi dt n1 p-acp po32 n2.
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56
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698
No, this (I say) is part of the Curse of God upon them that they should not.
No, this (I say) is part of the Curse of God upon them that they should not.
uh-dx, d (pns11 vvb) vbz n1 pp-f dt n1 pp-f np1 p-acp pno32 cst pns32 vmd xx.
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56
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699
O what need is there that we that have any fulness of the Creature, learn to be full;
O what need is there that we that have any fullness of the Creature, Learn to be full;
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700
least that which should have been for our welfare, is turned into a Curse unto us.
lest that which should have been for our welfare, is turned into a Curse unto us.
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56
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701
Well, But though it be cursed, yet if he may enjoy it still, a wicked man will be content.
Well, But though it be cursed, yet if he may enjoy it still, a wicked man will be content.
av, cc-acp cs pn31 vbb vvn, av cs pns31 vmb vvi pn31 av, dt j n1 vmb vbi j.
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57
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702
Then that's the next thing in the evil of that mans condition, that hath not learned to be full;
Then that's the next thing in the evil of that men condition, that hath not learned to be full;
av cst|vbz dt ord n1 p-acp dt n-jn pp-f cst ng1 n1, cst vhz xx vvn pc-acp vbi j;
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58
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703
That God justly may rend away what thou hast in his wrath from thee:
That God justly may rend away what thou hast in his wrath from thee:
cst np1 av-j vmb vvi av r-crq pns21 vh2 p-acp po31 n1 p-acp pno21:
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58
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704
And because thou knowest not how to use it, it were just with God in his wrath to rend it from thee.
And Because thou Knowest not how to use it, it were just with God in his wrath to rend it from thee.
cc c-acp pns21 vv2 xx c-crq pc-acp vvi pn31, pn31 vbdr j p-acp np1 p-acp po31 n1 pc-acp vvi pn31 p-acp pno21.
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58
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705
As you will do, if you have servants, or any in the house, if they have a knife in their hand,
As you will do, if you have Servants, or any in the house, if they have a knife in their hand,
p-acp pn22 vmb vdi, cs pn22 vhb n2, cc d p-acp dt n1, cs pns32 vhb dt n1 p-acp po32 n1,
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58
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706
and you see that they are ready to do mischief with it, you will snatch it from them:
and you see that they Are ready to do mischief with it, you will snatch it from them:
cc pn22 vvb cst pns32 vbr j pc-acp vdi n1 p-acp pn31, pn22 vmb vvi pn31 p-acp pno32:
(4) sermon (DIV1)
58
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707
Nay, If you know not how to use it, you shall have it no longer.
Nay, If you know not how to use it, you shall have it no longer.
uh-x, cs pn22 vvb xx c-crq pc-acp vvi pn31, pn22 vmb vhi pn31 dx av-jc.
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58
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708
It is just with God to come upon thee in his wrath, and to take away all thy outward comforts,
It is just with God to come upon thee in his wrath, and to take away all thy outward comforts,
pn31 vbz j p-acp np1 pc-acp vvi p-acp pno21 p-acp po31 n1, cc pc-acp vvi av av-d po21 j n2,
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58
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709
because thou do'st not know how to use them.
Because thou dost not know how to use them.
c-acp pns21 vd2 xx vvi c-crq pc-acp vvi pno32.
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58
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710
Thou knowest not how to make use of a Child for God, or of an Estate for God;
Thou Knowest not how to make use of a Child for God, or of an Estate for God;
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711
and so he may justly take it from thee, thou not knowing how to use it.
and so he may justly take it from thee, thou not knowing how to use it.
cc av pns31 vmb av-j vvi pn31 p-acp pno21, pns21 xx vvg c-crq pc-acp vvi pn31.
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58
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712
So God doth threaten in Psal. 78. 25, 31. Man (saith he) did eat Angels food, he sent them meat to the full;
So God does threaten in Psalm 78. 25, 31. Man (Says he) did eat Angels food, he sent them meat to the full;
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(4) sermon (DIV1)
58
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713
but in ver. 29. So they did eat, and were well filled; for he gave them their own desires.
but in ver. 29. So they did eat, and were well filled; for he gave them their own Desires.
p-acp p-acp fw-la. crd av pns32 vdd vvi, cc vbdr av vvn; c-acp pns31 vvd pno32 po32 d n2.
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58
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714
But then it follows, They were not estranged from their lusts, but while the meat was yet in their mouths, the wrath of God came upon them.
But then it follows, They were not estranged from their Lustiest, but while the meat was yet in their mouths, the wrath of God Come upon them.
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58
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715
They eat to the full, and had enough, I, but they onely sought out of greediness to satisfie themselves;
They eat to the full, and had enough, I, but they only sought out of greediness to satisfy themselves;
pns32 vvb p-acp dt j, cc vhd av-d, pns11, cc-acp pns32 av-j vvd av pp-f n1 pc-acp vvi px32;
(4) sermon (DIV1)
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716
and the wrath of God came upon them, while the meat was in their mouths.
and the wrath of God Come upon them, while the meat was in their mouths.
cc dt n1 pp-f np1 vvd p-acp pno32, cs dt n1 vbds p-acp po32 n2.
(4) sermon (DIV1)
58
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717
It provokes the wrath of God upon men, when they have a fulness, and yet have not learned to be full.
It provokes the wrath of God upon men, when they have a fullness, and yet have not learned to be full.
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718
And as God may justly rend it all away from them, so when they come to an affliction, O how sad will it be to those men that have not learned to be full;
And as God may justly rend it all away from them, so when they come to an affliction, Oh how sad will it be to those men that have not learned to be full;
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(4) sermon (DIV1)
59
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719
O then there will be matter for Conscience to gnaw upon and terrifie the Soul withal.
Oh then there will be matter for Conscience to gnaw upon and terrify the Soul withal.
uh av pc-acp vmb vbi n1 p-acp n1 pc-acp vvi p-acp cc vvi dt n1 av.
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59
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720
Afflictions willbe dreadful to those men that have had a full Estate and not learned to be full:
Afflictions willbe dreadful to those men that have had a full Estate and not learned to be full:
n2 vmb|vbi j p-acp d n2 cst vhb vhn dt j n1 cc xx j pc-acp vbi j:
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59
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721
Then Conscience will upbraid them, and say, O you once had plenty, you once had the comforts of the Creature to the full;
Then Conscience will upbraid them, and say, Oh you once had plenty, you once had the comforts of the Creature to the full;
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59
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722
O but how did you use them, what glory had God by them? Were they not made fuel for your lusts,
Oh but how did you use them, what glory had God by them? Were they not made fuel for your Lustiest,
uh cc-acp q-crq vdd pn22 vvi pno32, r-crq n1 vhd np1 p-acp pno32? vbdr pns32 xx vvn n1 p-acp po22 n2,
(4) sermon (DIV1)
59
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723
and serviceable to your wickedness? And now it is a righteous thing with God to take these things from thee;
and serviceable to your wickedness? And now it is a righteous thing with God to take these things from thee;
cc j p-acp po22 n1? cc av pn31 vbz dt j n1 p-acp np1 pc-acp vvi d n2 p-acp pno21;
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59
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724
and these sorrows that are now upon thee, are but the beginning of sorrows.
and these sorrows that Are now upon thee, Are but the beginning of sorrows.
cc d n2 cst vbr av p-acp pno21, vbr p-acp dt n-vvg pp-f n2.
(4) sermon (DIV1)
59
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725
O the conscience of a man that hath been rich, and afterwards is crossed in his Estate,
O the conscience of a man that hath been rich, and afterwards is crossed in his Estate,
sy dt n1 pp-f dt n1 cst vhz vbn j, cc av vbz vvn p-acp po31 n1,
(4) sermon (DIV1)
59
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726
if while he was rich, he was not godly; this mans conscience will tear him and rend him.
if while he was rich, he was not godly; this men conscience will tear him and rend him.
cs cs pns31 vbds j, pns31 vbds xx j; d ng1 n1 vmb vvi pno31 cc vvi pno31.
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59
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727
Though now you enjoy fulness, yet you may not expect to enjoy it alwayes.
Though now you enjoy fullness, yet you may not expect to enjoy it always.
cs av pn22 vvb n1, av pn22 vmb xx vvi pc-acp vvi pn31 av.
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59
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728
What do you think will become of you, when your fulness shall be taken from you? O then it will be terrible to you.
What do you think will become of you, when your fullness shall be taken from you? O then it will be terrible to you.
q-crq vdb pn22 vvb vmb vvi pp-f pn22, c-crq po22 n1 vmb vbi vvn p-acp pn22? sy cs pn31 vmb vbi j p-acp pn22.
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59
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729
Yea and further, If a man be in a full condition, and learns not to be full;
Yea and further, If a man be in a full condition, and learns not to be full;
uh cc av-jc, cs dt n1 vbb p-acp dt j n1, cc vvz xx pc-acp vbi j;
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730
such a man will do abundance of hurt in the place where he lives; not onely to himself but to others.
such a man will do abundance of hurt in the place where he lives; not only to himself but to Others.
d dt n1 vmb vdi n1 pp-f n1 p-acp dt n1 c-crq pns31 vvz; xx av-j p-acp px31 p-acp p-acp n2-jn.
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O the evil he may do in a Town and in a Family, and in a Kingdom. One rich man,
O the evil he may do in a Town and in a Family, and in a Kingdom. One rich man,
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(4) sermon (DIV1)
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if God doth not sanctifie his heart and his estate, may do more mischief than an hundred other wicked men.
if God does not sanctify his heart and his estate, may do more mischief than an hundred other wicked men.
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God doth not so much look at the hurt that base Drunkards, that go up and down, from one Alehouse to another can do.
God does not so much look At the hurt that base Drunkards, that go up and down, from one Alehouse to Another can do.
np1 vdz xx av av-d vvi p-acp dt n1 cst j n2, cst vvb a-acp cc a-acp, p-acp crd n1 p-acp j-jn vmb vdi.
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734
They may destroy their own souls, but now a man that is a man of an estate in the place where God hath set him,
They may destroy their own Souls, but now a man that is a man of an estate in the place where God hath Set him,
pns32 vmb vvi po32 d n2, cc-acp av dt n1 cst vbz dt n1 pp-f dt n1 p-acp dt n1 c-crq np1 vhz vvn pno31,
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735
if he spend nights in Chambering and Wantonness; if he contemn the wayes of God and Religion;
if he spend nights in Chambering and Wantonness; if he contemn the ways of God and Religion;
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(4) sermon (DIV1)
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O the hurt that comes by that man, and the guiltiness that will come upon his Spirit that way.
Oh the hurt that comes by that man, and the guiltiness that will come upon his Spirit that Way.
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737
O how is the Gospel hindered by such men as they, that have outward prosperous estates;
O how is the Gospel hindered by such men as they, that have outward prosperous estates;
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and yet for all that have not hearts to make use of it:
and yet for all that have not hearts to make use of it:
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whereas I shall shew presently the contrary will be in those that have learned to be full.
whereas I shall show presently the contrary will be in those that have learned to be full.
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But onely now, to shew the danger of a full condition, If we have not learned to be full;
But only now, to show the danger of a full condition, If we have not learned to be full;
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(4) sermon (DIV1)
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and all to put you upon this, that you may beseech God to learn you to be full,
and all to put you upon this, that you may beseech God to Learn you to be full,
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when God doth give you a fulness; least you should contract the guilt of the sins of thousands of others upon you.
when God does give you a fullness; lest you should contract the guilt of the Sins of thousands of Others upon you.
c-crq np1 vdz vvi pn22 dt n1; cs pn22 vmd vvi dt n1 pp-f dt n2 pp-f crd pp-f n2-jn p-acp pn22.
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And then, If thou do'st not learn to be full, thy full estate will endanger thy salvation exceedingly.
And then, If thou dost not Learn to be full, thy full estate will endanger thy salvation exceedingly.
cc av, cs pns21 vd2 xx vvi pc-acp vbi j, po21 j n1 vmb vvi po21 n1 av-vvg.
(4) sermon (DIV1)
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It is easier for a Cammel (saith Christ) to go thorow the eye of a Needle, It is Easier for a Cammel (Says christ) to go thorough the eye of a Needle,
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than for a rich man to enter into the Kingdom of Heaven. than for a rich man to enter into the Kingdom of Heaven.
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Now Christ doth not interpret at first what is a rich man, but at another time he doth, those that trust in them.
Now christ does not interpret At First what is a rich man, but At Another time he does, those that trust in them.
av np1 vdz xx vvi p-acp ord q-crq vbz dt j n1, cc-acp p-acp j-jn n1 pns31 vdz, d cst vvb p-acp pno32.
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Chrysostom hath this passage upon that to the Hebrews, He wonders how any Governor can come to be saved.Chrysostom hath this passage upon that to the Hebrews, He wonders how any Governor can come to be saved.
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The fulness of a mans condition doth much endanger his salvation, if God doth not teach him how to be full.
The fullness of a men condition does much endanger his salvation, if God does not teach him how to be full.
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And then it will make death to be more terrible.
And then it will make death to be more terrible.
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750
O Death, how terrible will it be to a man that hath not learned to be full.
O Death, how terrible will it be to a man that hath not learned to be full.
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(4) sermon (DIV1)
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751
When Death shall come, and now he must be deprived of all, bid an everlasting farewel to his House and Estate, and Lands comming in.
When Death shall come, and now he must be deprived of all, bid an everlasting farewell to his House and Estate, and Lands coming in.
c-crq n1 vmb vvi, cc av pns31 vmb vbi vvn pp-f d, vvb dt j n1 p-acp po31 n1 cc n1, cc n2 vvg p-acp.
(4) sermon (DIV1)
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752
Never such merry meetings as he was wont to have, I but now they are gone;
Never such merry meetings as he was wont to have, I but now they Are gone;
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there's an end of those dayes, he shall never have them more.
there's an end of those days, he shall never have them more.
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754
O then (I say) Death will gnaw upon a man, and then a mans conscience indeed will terrifie him.
O then (I say) Death will gnaw upon a man, and then a men conscience indeed will terrify him.
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755
If he be afflicted, they will come upon him to terrifie him. But when he sees that he must bid an everlasting farewel to all those things,
If he be afflicted, they will come upon him to terrify him. But when he sees that he must bid an everlasting farewell to all those things,
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(4) sermon (DIV1)
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756
then Death will terrifie him to purpose.
then Death will terrify him to purpose.
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O conscience will tell him, Now art thou going to give an account before the great God of all that thou didst enjoy in this world.
O conscience will tell him, Now art thou going to give an account before the great God of all that thou didst enjoy in this world.
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It's a sad message that this will be to some that are full.
It's a sad message that this will be to Some that Are full.
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759
You think because you have money to pay for what you eat and drink, and do enjoy, you think you shall be called to no farther account.
You think Because you have money to pay for what you eat and drink, and do enjoy, you think you shall be called to no farther account.
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760
O yes, you must be called to an account for all the Creatures that you do enjoy.
O yes, you must be called to an account for all the Creatures that you do enjoy.
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761
Now if men can scarce count the mercies that they do enjoy, O then how will you be able to give an account for them.
Now if men can scarce count the Mercies that they do enjoy, Oh then how will you be able to give an account for them.
av cs n2 vmb av-j vvi dt n2 cst pns32 vdb vvi, uh av c-crq vmb pn22 vbi j pc-acp vvi dt n1 p-acp pno32.
(4) sermon (DIV1)
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762
Well, all this is but to awaken the hearts of people that have the comforts of this world, that they may not satisfie themselves with what they enjoy;
Well, all this is but to awaken the hearts of people that have the comforts of this world, that they may not satisfy themselves with what they enjoy;
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(4) sermon (DIV1)
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763
but seek what they can to learn to be full. And the Excellency of this Lesson of Learning to be full, is very great.
but seek what they can to Learn to be full. And the Excellency of this lesson of Learning to be full, is very great.
cc-acp vvb r-crq pns32 vmb pc-acp vvi pc-acp vbi j. cc dt n1 pp-f d n1 pp-f n1 pc-acp vbi j, vbz av j.
(4) sermon (DIV1)
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764
For first, It shews a great deal of ingenuity in the heart of a man. Ingenuity in these two regards,
For First, It shows a great deal of ingenuity in the heart of a man. Ingenuity in these two regards,
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First, Because hereby it appears that this man is not onely for his own turn.
First, Because hereby it appears that this man is not only for his own turn.
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It's a sordid spirit for a man to seek to serve his own turn upon others,
It's a sordid Spirit for a man to seek to serve his own turn upon Others,
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and when his turn is served, never to care for any body;
and when his turn is served, never to care for any body;
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768
But now, an ingenious spirit, when that hath its own turn serv'd, it is as careful again to return answerable respect to those that were useful to him;
But now, an ingenious Spirit, when that hath its own turn served, it is as careful again to return answerable respect to those that were useful to him;
cc-acp av, dt j n1, c-crq d vhz po31 d n1 vvn, pn31 vbz a-acp j av pc-acp vvi j n1 p-acp d cst vbdr j p-acp pno31;
(4) sermon (DIV1)
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769
as it was desirous to have its own turn serv'd before. So it is in those that have learned to be full, they have ingenuity;
as it was desirous to have its own turn served before. So it is in those that have learned to be full, they have ingenuity;
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770
they are as careful to return answerable respects to God, as they are to receive any mercy from him.
they Are as careful to return answerable respects to God, as they Are to receive any mercy from him.
pns32 vbr a-acp j pc-acp vvi j n2 p-acp np1, c-acp pns32 vbr pc-acp vvi d n1 p-acp pno31.
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771
And their Ingenuity is in this, That they are thankful spirits.
And their Ingenuity is in this, That they Are thankful spirits.
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772
An ingenious heart is a thankful heart, and loves to acknowledge whence he had any mercy.
an ingenious heart is a thankful heart, and loves to acknowledge whence he had any mercy.
dt j n1 vbz dt j n1, cc vvz pc-acp vvi c-crq pns31 vhd d n1.
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773
And then further, That's great ingenuity for one to be moved by good, and be moved by mercy.
And then further, That's great ingenuity for one to be moved by good, and be moved by mercy.
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774
'Tis a slavish spirit that's onely mov'd by necessity and force and violence. That's nothing for a man to be forced to do a duty.
It's a slavish Spirit that's only moved by necessity and force and violence. That's nothing for a man to be forced to do a duty.
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775
The basest Slave by a Whip will be put to do that that is his duty, I,
The Basest Slave by a Whip will be put to do that that is his duty, I,
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776
but for one to be wrought upon by love and by goodness, this is ingenuity.
but for one to be wrought upon by love and by Goodness, this is ingenuity.
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777
Now if the Lord hath given thee an estate, and thou findest it doth draw thy heart to God more,
Now if the Lord hath given thee an estate, and thou Findest it does draw thy heart to God more,
av cs dt n1 vhz vvn pno21 dt n1, cc pns21 vv2 pn31 vdz vvi po21 n1 p-acp np1 av-dc,
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778
and works upon thy heart, that thou art affected by Gods mercy; O this is a sign of an ingenious heart.
and works upon thy heart, that thou art affected by God's mercy; Oh this is a Signen of an ingenious heart.
cc vvz p-acp po21 n1, cst pns21 vb2r vvn p-acp npg1 n1; uh d vbz dt n1 pp-f dt j n1.
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779
And then, what grace such a man hath, is a great deal more conspicuous than others mens graces, and more beautiful.
And then, what grace such a man hath, is a great deal more conspicuous than Others men's graces, and more beautiful.
cc av, q-crq n1 d dt n1 vhz, vbz dt j n1 av-dc j cs n2-jn ng2 n2, cc av-dc j.
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780
As a Diamond, that is set in Gold, there is a beauty in it.
As a Diamond, that is Set in Gold, there is a beauty in it.
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781
A Diamond set in a Crown of Gold, doth sparkle more gloriously, than when it is wrapt up in a dirty Rag. So the graces of many that are poor and mean in the world, are (as it were) wrapt up in a dirty rag;
A Diamond Set in a Crown of Gold, does sparkle more gloriously, than when it is wrapped up in a dirty Rag. So the graces of many that Are poor and mean in the world, Are (as it were) wrapped up in a dirty rag;
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(4) sermon (DIV1)
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782
as sometimes they wrap up their money.
as sometime they wrap up their money.
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783
But now a man that is eminent in the world, and godly too, his graces are like Diamonds upon a Crown (as it were) that are so conspicuous before the world, that the world takes much notice of them,
But now a man that is eminent in the world, and godly too, his graces Are like Diamonds upon a Crown (as it were) that Are so conspicuous before the world, that the world Takes much notice of them,
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(4) sermon (DIV1)
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and gives glory to God for them. Thirdly, It's an excellency, because it is so rare.
and gives glory to God for them. Thirdly, It's an excellency, Because it is so rare.
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785
It's a very rare thing for a man to be instructed in this Lesson of being full.
It's a very rare thing for a man to be instructed in this lesson of being full.
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786
It's a speech of Bernard, Not to be lifted up, when a man is put high, that is very unusual;
It's a speech of Bernard, Not to be lifted up, when a man is put high, that is very unusual;
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now, saith he, the more unusual it is, the more glorious thing it is. now, Says he, the more unusual it is, the more glorious thing it is.
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It is a very rare blessing of God upon a man, for him to learn to be full.
It is a very rare blessing of God upon a man, for him to Learn to be full.
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I remember the same learned man Bernard, writing to Eugenius, that was advanced to great favour;
I Remember the same learned man Bernard, writing to Eugenius, that was advanced to great favour;
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790
he speaks of the grace of God towards him, and blessing God for it, his promotion did not succeed his former estate,
he speaks of the grace of God towards him, and blessing God for it, his promotion did not succeed his former estate,
pns31 vvz pp-f dt n1 pp-f np1 p-acp pno31, cc n1 np1 p-acp pn31, po31 n1 vdd xx vvi po31 j n1,
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791
but was added to his former estate. That's thus, The promotion of many men doth succeed their former estate;
but was added to his former estate. That's thus, The promotion of many men does succeed their former estate;
cc-acp vbds vvn p-acp po31 j n1. d|vbz av, dt n1 pp-f d n2 vdz vvi po32 j n1;
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that is, the former ingenuity they had, and ingenuity that they seem'd to have; that's gone, and the promotion doth come and succeed it.
that is, the former ingenuity they had, and ingenuity that they seemed to have; that's gone, and the promotion does come and succeed it.
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793
But the promotion of this Eugenius was not so, he continued in the former estate that he was in before, that is, the former humility and heavenly-mindedness,
But the promotion of this Eugenius was not so, he continued in the former estate that he was in before, that is, the former humility and Heavenly-mindedness,
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and holiness as he seem'd to have before, so he had the same still: so that his state and promotion did not succeed, but was added to it.
and holiness as he seemed to have before, so he had the same still: so that his state and promotion did not succeed, but was added to it.
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I, this is an excellency indeed, when a mans fulness is added to his former condition, and doth not succeed it;
I, this is an excellency indeed, when a men fullness is added to his former condition, and does not succeed it;
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796
that is, he is the same man now that he was before: that's a rare blessing of God upon one.
that is, he is the same man now that he was before: that's a rare blessing of God upon one.
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797
Fourthly, It argues a great deal of strength of grace, for a man that is full,
Fourthly, It argues a great deal of strength of grace, for a man that is full,
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and knows how to be full, and to improve it. It argues not onely grace, but strength of grace:
and knows how to be full, and to improve it. It argues not only grace, but strength of grace:
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as it argues a great deal of strength in mens bodies, that they can drink a great deal of Wine, and not be drunk.
as it argues a great deal of strength in men's bodies, that they can drink a great deal of Wine, and not be drunk.
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Some think that they may take liberty to themselves to drink Wine, so they do not stagger in the streets.
some think that they may take liberty to themselves to drink Wine, so they do not stagger in the streets.
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But you know the Scripture saith, Wo to those that are strong to drink Wine. It's a speech of Seneca, That moderation is a sign of a strong breast.
But you know the Scripture Says, Woe to those that Are strong to drink Wine. It's a speech of Senecca, That moderation is a Signen of a strong breast.
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802
Moderation in the midst of prosperity, is a sign of a strong heart.
Moderation in the midst of Prosperity, is a Signen of a strong heart.
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It's a sign God hath given thee strength of grace, if thy conscience can witness this to thee,
It's a Signen God hath given thee strength of grace, if thy conscience can witness this to thee,
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Well, Through Gods mercy, though I have many weaknesses, and fail in all that I do,
Well, Through God's mercy, though I have many Weaknesses, and fail in all that I do,
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805
yet I can say, to the praise of God, that my estate hath not estranged my heart from God;
yet I can say, to the praise of God, that my estate hath not estranged my heart from God;
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806
but my heart doth cleave to God, and I have communion with God in the Creatures that God sonds me.
but my heart does cleave to God, and I have communion with God in the Creatures that God sonds me.
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807
And when God doth give me the best Voyages, I find my heart in the best temper,
And when God does give me the best Voyages, I find my heart in the best temper,
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808
and I have more sweet communion with God then than at other times. Can you say so? I appeal to your consciences now, whether you can say,
and I have more sweet communion with God then than At other times. Can you say so? I appeal to your Consciences now, whither you can say,
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as in the presence of God, I never found my heart in a more heavenly spiritual temper,
as in the presence of God, I never found my heart in a more heavenly spiritual temper,
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than when I have found God blessing me in my labors; and I have enjoyed God in them.
than when I have found God blessing me in my labors; and I have enjoyed God in them.
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O now, if thou canst say so, be of good comfort;
O now, if thou Canst say so, be of good Comfort;
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812
thou hast learned a lesson that is a thousand times worth more than all thy prosperity.
thou hast learned a Lesson that is a thousand times worth more than all thy Prosperity.
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This is thine excellency, not that thou hast a fuller estate than others, but that God hath taught thee such a lesson as this is.
This is thine excellency, not that thou hast a fuller estate than Others, but that God hath taught thee such a Lesson as this is.
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And then farther, Such a one may do abundance of good. What abundance of glory may God have from one man that way;
And then farther, Such a one may do abundance of good. What abundance of glory may God have from one man that Way;
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whereas a man that is of an estate, and hath not grace withal, he is like a great Elder-Tree in the midst of a Garden.
whereas a man that is of an estate, and hath not grace withal, he is like a great Elder-Tree in the midst of a Garden.
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816
Such a Tree, why it spoils the Flowers and doth hurt there.
Such a Tree, why it spoils the Flowers and does hurt there.
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817
I but one that hath an estate and is rich, and godly withal, he stands as a prime Flower in the Garden, that is an ornament to it:
I but one that hath an estate and is rich, and godly withal, he Stands as a prime Flower in the Garden, that is an ornament to it:
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As commonly, in the midst of your knots you set a prime flower there, to be an ornament to all the rest.
As commonly, in the midst of your knots you Set a prime flower there, to be an ornament to all the rest.
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So the Lord will have some to be rich, that may be an ornament and a shelter to his servants.
So the Lord will have Some to be rich, that may be an ornament and a shelter to his Servants.
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O many, many hundreds of people, will bless God, that ever God set such a man in such a place;
O many, many hundreds of people, will bless God, that ever God Set such a man in such a place;
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and that God did give them their estate.
and that God did give them their estate.
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We say of some men that they have good estates, I, and it's well bestowed on them;
We say of Some men that they have good estates, I, and it's well bestowed on them;
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for they do a great deal of good with them.
for they do a great deal of good with them.
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But now, when they are not onely so, but their hearts are to improve their estates for the furtherance of the Gospel,
But now, when they Are not only so, but their hearts Are to improve their estates for the furtherance of the Gospel,
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for the beating down of sin, and the countenancing of Religion, O then all the people of God that live about them, will bless God, O for such a man.
for the beating down of since, and the countenancing of Religion, Oh then all the people of God that live about them, will bless God, Oh for such a man.
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Had it not been for some few in a place that God gave estates unto, that was stirring, what would have become of the Gospel;
Had it not been for Some few in a place that God gave estates unto, that was stirring, what would have become of the Gospel;
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Religion would have been trampled under feet.
Religion would have been trampled under feet.
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O will not this be a greater comfort in the day of Jesus Christ, when Christ shall own this,
O will not this be a greater Comfort in the day of jesus christ, when christ shall own this,
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and say, I gave you an estate in the world, and I acknowledge that you did make use of it for my Glory and Religion.
and say, I gave you an estate in the world, and I acknowledge that you did make use of it for my Glory and Religion.
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I made you an instrument to uphold it in the place where you were used. I made you an Instrument to uphold it in the place where you were used.
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O if Christ should own this, would it not be a thousand times worth your estates.
O if christ should own this, would it not be a thousand times worth your estates.
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And then, When you come to die, O how sweetly will you die; when you can say, O Lord remember me for good.
And then, When you come to die, Oh how sweetly will you die; when you can say, Oh Lord Remember me for good.
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As Nehemiah did in the close of his Book, look upon the very last words of Nehemiah; he was a man that was full in outward blessings,
As Nehemiah did in the close of his Book, look upon the very last words of Nehemiah; he was a man that was full in outward blessings,
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and he improv'd them to purpose for God; and that was the very close of all, Lord remember me for good;
and he improved them to purpose for God; and that was the very close of all, Lord Remember me for good;
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and so may'st thou when thou comest to die. Thy conscience shall not upbraid thee, as others will;
and so Mayest thou when thou Comest to die. Thy conscience shall not upbraid thee, as Others will;
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Thou comest to God for mercy, What come to me for mercy? I have bestowed mercy upon you already,
Thou Comest to God for mercy, What come to me for mercy? I have bestowed mercy upon you already,
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and how did you abuse it? With what face can you cry to me for mercy, that have abus'd it so? O but when your Consciences can tell you that you have not abused Gods mercy,
and how did you abuse it? With what face can you cry to me for mercy, that have abused it so? O but when your Consciences can tell you that you have not abused God's mercy,
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but his mercy in outward things hath drawn your hearts unto him, and you have imploied it in his service:
but his mercy in outward things hath drawn your hearts unto him, and you have employed it in his service:
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Now thou may'st with joy and encouragement say, Lord remember me for good.
Now thou Mayest with joy and encouragement say, Lord Remember me for good.
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And if God should ever bring thee into afflictions in this world, it will be sweet and comfortable to thee,
And if God should ever bring thee into afflictions in this world, it will be sweet and comfortable to thee,
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if thou hast used thy prosperity well.
if thou hast used thy Prosperity well.
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For that man that is willing to give up the comfort of his prosperity to God, which he doth enjoy;
For that man that is willing to give up the Comfort of his Prosperity to God, which he does enjoy;
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God will have a care to take away the gaul and the bitterness of affliction from that man when he is under affliction.
God will have a care to take away the gaul and the bitterness of affliction from that man when he is under affliction.
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O there's nothing more comfortable to a man in affliction, than to consider that he hath made use of his prosperity for the honour & glory of God.
O there's nothing more comfortable to a man in affliction, than to Consider that he hath made use of his Prosperity for the honour & glory of God.
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When I was in prosperity, God had honour, and now I am in affliction, I can comfortably fly to God for peace and comfort to my soul.
When I was in Prosperity, God had honour, and now I am in affliction, I can comfortably fly to God for peace and Comfort to my soul.
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And in this, God doth attain to his end and the end of his Creatures. God hath his end especially from these men;
And in this, God does attain to his end and the end of his Creatures. God hath his end especially from these men;
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the end of his Works of Creation and Providence.
the end of his Works of Creation and Providence.
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Why ▪ the Lord hath made this world and filled it with abundance of excellent things;
Why ▪ the Lord hath made this world and filled it with abundance of excellent things;
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but now, how shall God attain his end:
but now, how shall God attain his end:
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that is, To have glory from the excellent things that he hath made in the world? Why, most men takes them and abuses them to Gods dishonour;
that is, To have glory from the excellent things that he hath made in the world? Why, most men Takes them and Abuses them to God's dishonour;
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now were there not some men that had hearts to give God the glory of their estates,
now were there not Some men that had hearts to give God the glory of their estates,
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why God should have no glory from all his works; all his works would be as it were to no purpose.
why God should have no glory from all his works; all his works would be as it were to no purpose.
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853
But now it seems God hath called thee out to give him the glory of his works;
But now it seems God hath called thee out to give him the glory of his works;
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854
so that thou art the man among so many that doth pay as it were to God the rent that he requires for all the great things that he hath done in the world;
so that thou art the man among so many that does pay as it were to God the rend that he requires for all the great things that he hath done in the world;
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which cannot but bring in a great deal of comfort to thee, and shews the excellency of it.
which cannot but bring in a great deal of Comfort to thee, and shows the excellency of it.
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856
I have now but two other things for the opening of it before we come to the application,
I have now but two other things for the opening of it before we come to the application,
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yet all the way as we have gone along, we have indeavoured to apply it; shewing wherein it consists, the difficulty of it, and the excellency of it:
yet all the Way as we have gone along, we have endeavoured to apply it; showing wherein it consists, the difficulty of it, and the excellency of it:
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Now for the close at this time, let these things sink into your hearts;
Now for the close At this time, let these things sink into your hearts;
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I'll give you one Scripture that you may go a way and seek to God to teach you how to be full, and to learn this lesson;
I'll give you one Scripture that you may go a Way and seek to God to teach you how to be full, and to Learn this Lesson;
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It is in the 12 ver.
It is in the 12 ver.
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of the Epistle of Jude, These are spots in your feasts of charity, when they feast with you, feeding themselves without fear.
of the Epistle of U^de, These Are spots in your feasts of charity, when they feast with you, feeding themselves without Fear.
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There's the description of wicked and ungodly men.
There's the description of wicked and ungodly men.
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How are they described? They feast themselves without fear, that they may be fed to the full; they care for nothing else.
How Are they described? They feast themselves without Fear, that they may be fed to the full; they care for nothing Else.
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O this is a sign of a wretched wicked man, to feast himself without fear. Hath God given thee a full estate, and what, do'st thou take it without fear.
O this is a Signen of a wretched wicked man, to feast himself without Fear. Hath God given thee a full estate, and what, dost thou take it without Fear.
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If God hath given thee an estate, and all outward comforts in this world according to thy hearts desire, it stands thee upon to fear least thou should'st not improve it for God.
If God hath given thee an estate, and all outward comforts in this world according to thy hearts desire, it Stands thee upon to Fear lest thou Shouldst not improve it for God.
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And O that God would send you away from his presence upon the consideration of what you have heard, even with trembling hearts.
And Oh that God would send you away from his presence upon the consideration of what you have herd, even with trembling hearts.
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Lord, Thou hast given us these and these outward comforts; (and let Husband speak thus to the Wife,
Lord, Thou hast given us these and these outward comforts; (and let Husband speak thus to the Wife,
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and Wife to the Husband, when they see all things comming in in a plentiful way:) O the Lord hath given us these mercies more than others, O but how if we should not improve them for God,
and Wife to the Husband, when they see all things coming in in a plentiful Way:) O the Lord hath given us these Mercies more than Others, Oh but how if we should not improve them for God,
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how if we should abuse them, and if we have not answerable grace to make use of them, what should become of us? Now having your hearts possest with the fear of this, you will be the more like to be driven to God in prayer;
how if we should abuse them, and if we have not answerable grace to make use of them, what should become of us? Now having your hearts possessed with the Fear of this, you will be the more like to be driven to God in prayer;
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to seek of him that he would learn you this lesson, to teach you how to be full.
to seek of him that he would Learn you this Lesson, to teach you how to be full.
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And there is a great mystery in this, as there is a mystery of Godliness in Contentment,
And there is a great mystery in this, as there is a mystery of Godliness in Contentment,
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so there is a mystery in this;
so there is a mystery in this;
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and I shall shew you further that it is done in a kind of mystical way.
and I shall show you further that it is done in a kind of mystical Way.
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There are indeed some natural Rules, whereby we may propound to men how to make use of their prosperity;
There Are indeed Some natural Rules, whereby we may propound to men how to make use of their Prosperity;
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and it were well if all of us were wrought upon in a natural way.
and it were well if all of us were wrought upon in a natural Way.
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But I shall endeavor to go further with you than so, To shew you in a spiritual way how you should learn to be full, according to the Rules of the Gospel;
But I shall endeavour to go further with you than so, To show you in a spiritual Way how you should Learn to be full, according to the Rules of the Gospel;
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To manifest the mystery of Godliness in the giving God the glory of your Estates and all the Comforts that you do enjoy in this world.
To manifest the mystery of Godliness in the giving God the glory of your Estates and all the Comforts that you do enjoy in this world.
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SERMON III. WE Shall now come to what remains, There are but three things more in this point that now we are to finish.
SERMON III. WE Shall now come to what remains, There Are but three things more in this point that now we Are to finish.
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And the First is, To shew you what a mystery of Godliness there is in a right learning how to be full.
And the First is, To show you what a mystery of Godliness there is in a right learning how to be full.
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Secondly, What are the several Lessons that are to be learned. And then the application of all from the point.
Secondly, What Are the several Lessons that Are to be learned. And then the application of all from the point.
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And this is the method we observed in the learning how to want. The Mystery of Godliness.
And this is the method we observed in the learning how to want. The Mystery of Godliness.
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And I told you that from the word in my Text, I am instructed, so it is in your Books;
And I told you that from the word in my Text, I am instructed, so it is in your Books;
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but in the Original it is, I am taught as in a mystery; so that there is a mystery in both these.
but in the Original it is, I am taught as in a mystery; so that there is a mystery in both these.
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I have shewn you in many things wherein the mystery of Godliness lies in learning how to be content.
I have shown you in many things wherein the mystery of Godliness lies in learning how to be content.
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A godly man knows how to abound after another manner than any other can do.
A godly man knows how to abound After Another manner than any other can do.
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Perhaps a man by some strength of natural prudence and wisdom may know how to order his Estate,
Perhaps a man by Some strength of natural prudence and Wisdom may know how to order his Estate,
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so as not to be very inordinate and wicked in the management of his outward estate.
so as not to be very inordinate and wicked in the management of his outward estate.
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A man that hath civility and natural wisdom, may make some good use of the blessings of God, that God hath given him:
A man that hath civility and natural Wisdom, may make Some good use of the blessings of God, that God hath given him:
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But a gracious heart comes to sanctifie the name of God in his estate and outward blessings that God hath given him, in another manner than natural wisdom will teach a man.
But a gracious heart comes to sanctify the name of God in his estate and outward blessings that God hath given him, in Another manner than natural Wisdom will teach a man.
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Grace will raise a mans spirit higher, and that in these particulars,
Grace will raise a men Spirit higher, and that in these particulars,
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First, A gracious heart learns how to be full, by often resigning up the estate that it doth possess unto God.
First, A gracious heart learns how to be full, by often resigning up the estate that it does possess unto God.
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He learns how to enjoy his estate, by resigning up all his estate and comforts unto God.
He learns how to enjoy his estate, by resigning up all his estate and comforts unto God.
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This is a way that a natural man understands little of, To know how to enjoy his comforts by resigning up his comforts;
This is a Way that a natural man understands little of, To know how to enjoy his comforts by resigning up his comforts;
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yet that's the way of a gracious heart. He doth very frequently, when he gets alone into his Closet, resign up his Estate;
yet that's the Way of a gracious heart. He does very frequently, when he gets alone into his Closet, resign up his Estate;
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Lord, Thou hast blessed me with many outward comforts, more than thou hast done others of my brethren: Lord, Thou hast blessed me with many outward comforts, more than thou hast done Others of my brothers:
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Lord, I here profess all to be thine, and give up all to thee; all belongs to thee:
Lord, I Here profess all to be thine, and give up all to thee; all belongs to thee:
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and I desire to enjoy no farther than I may be useful to thee in the place where thou hast set me.
and I desire to enjoy no farther than I may be useful to thee in the place where thou hast Set me.
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Here Lord, I give up my self and all my fulness unto thee, take all, dispose all, lay out all for thine own praise and glory. Here Lord, I give up my self and all my fullness unto thee, take all, dispose all, lay out all for thine own praise and glory.
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And by this means, when he hath done this, he comes to enjoy more sweetness than what he hath in any other way.
And by this means, when he hath done this, he comes to enjoy more sweetness than what he hath in any other Way.
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It is not in a greedy use of what he hath, that he comes to enjoy his fulness;
It is not in a greedy use of what he hath, that he comes to enjoy his fullness;
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but by resigning up what he hath to God:
but by resigning up what he hath to God:
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and so he comes to enjoy his fulness in a better manner and more comfortably than ever he did before.
and so he comes to enjoy his fullness in a better manner and more comfortably than ever he did before.
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This a godly heart finds by experience (as divers times upon occasion I have hinted to you) that the oftner any thing comes out of Gods hand, the better and sweeter it is;
This a godly heart finds by experience (as diverse times upon occasion I have hinted to you) that the oftener any thing comes out of God's hand, the better and Sweeten it is;
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and therefore he is willing to give up often what he hath into the hand of God: And that's the first way. But,
and Therefore he is willing to give up often what he hath into the hand of God: And that's the First Way. But,
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Secondly, He learns how to be full in this way of mystery; he doth seek to preserve his comforts and enrich himself; by communicating what he hath:
Secondly, He learns how to be full in this Way of mystery; he does seek to preserve his comforts and enrich himself; by communicating what he hath:
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not onely by resigning to God, but by communicating his comforts he seeks to preserve them;
not only by resigning to God, but by communicating his comforts he seeks to preserve them;
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and he seeks to enrich himself, by communicating of his riches.
and he seeks to enrich himself, by communicating of his riches.
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Now this is a mysterious way, yet the Scriptures shews this to be the way of a gracious heart.
Now this is a mysterious Way, yet the Scriptures shows this to be the Way of a gracious heart.
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A carnal heart he would enjoy his fulness, but how ▪ that is, by keeping it to himself:
A carnal heart he would enjoy his fullness, but how ▪ that is, by keeping it to himself:
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I but a godly heart that learns in the way of mystery how to be full;
I but a godly heart that learns in the Way of mystery how to be full;
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looks upon it as the onely way to preserve his estate, by communicating his estate, by doing many good works, by making use of his estate for the publick good, the glory of God and the good of his brethren.
looks upon it as the only Way to preserve his estate, by communicating his estate, by doing many good works, by making use of his estate for the public good, the glory of God and the good of his brothers.
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In Isa. 32. you have a notable Scripture for that, that that's the way that a godly man uses for the preserving of his estate;
In Isaiah 32. you have a notable Scripture for that, that that's the Way that a godly man uses for the preserving of his estate;
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ver. 8. But the liberal deviseth liberal things. for. 8. But the liberal devises liberal things.
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What then, he doth not onely take the opportunity when he is called to communicate of his estate,
What then, he does not only take the opportunity when he is called to communicate of his estate,
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but studies with himself how he may communicate his estate for good.
but studies with himself how he may communicate his estate for good.
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I but he may quickly communicate all away, you will say, and grow a begger himself.
I but he may quickly communicate all away, you will say, and grow a beggar himself.
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No, but mark what the Text saith, And by liberal things shall he stand: That's the way that he takes for the preservation of what he hath:
No, but mark what the Text Says, And by liberal things shall he stand: That's the Way that he Takes for the preservation of what he hath:
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he will trust God with that.
he will trust God with that.
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And indeed he comes to enjoy the comfort of his life by the communicating of the comforts of his life.
And indeed he comes to enjoy the Comfort of his life by the communicating of the comforts of his life.
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And then he seeks to get riches by communicating of his riches.
And then he seeks to get riches by communicating of his riches.
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That Scripture you have for this in 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded,
That Scripture you have for this in 1 Tim. 6. 17. Charge them that Are rich in this world that they be not High-minded,
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nor trust in uncertain riches, but in the living God; who giveth us richly all things to enjoy.
nor trust in uncertain riches, but in the living God; who gives us richly all things to enjoy.
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That they do good, that they be rich in good works; ready to distribute. The more good works he doth, the richer he makes account himself is.That they do good, that they be rich in good works; ready to distribute. The more good works he does, the Richer he makes account himself is.
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Now, ordinarily a carnal heart, when he is call'd to do good works, he cannot for shame but do something;
Now, ordinarily a carnal heart, when he is called to do good works, he cannot for shame but do something;
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I but he thinks he is the poorer by it.
I but he thinks he is the Poorer by it.
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What will you get away all my estate and make me a begger? Why, these often Contributions draws away my estate,
What will you get away all my estate and make me a beggar? Why, these often Contributions draws away my estate,
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and they think they have so much of their heart-blood drawn away, and so they grow poorer and poorer.
and they think they have so much of their Heart blood drawn away, and so they grow Poorer and Poorer.
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But a godly man he makes account that the more good works he doth, the richer man he grows.
But a godly man he makes account that the more good works he does, the Richer man he grows.
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Why God himself accounts his riches to be in the works of mercy.
Why God himself accounts his riches to be in the works of mercy.
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In Eph. 2. there you shall find that the riches of God are in the works of his mercy.
In Ephesians 2. there you shall find that the riches of God Are in the works of his mercy.
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That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us. That in the ages to come he might show the exceeding riches of his grace in his kindness towards us.
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Why God is not said to be rich in power so much as in grace; in the works of his mercy, in the works of kindness.
Why God is not said to be rich in power so much as in grace; in the works of his mercy, in the works of kindness.
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And so a godly man, that hath learned by the grace of God to be full, doth account himself made rich in the communicating what fulness God hath given him,
And so a godly man, that hath learned by the grace of God to be full, does account himself made rich in the communicating what fullness God hath given him,
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for the glory of his Name and the good of others. This is a second mysterious way of a godly mans learning how to be full.
for the glory of his Name and the good of Others. This is a second mysterious Way of a godly men learning how to be full.
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And then the Third way of a Godly mans learning how to be full is this;
And then the Third Way of a Godly men learning how to be full is this;
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He doth learn how to have comfort in his estate, by mortifying of his affections to his estate;
He does Learn how to have Comfort in his estate, by mortifying of his affections to his estate;
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and by moderating of his spirit in the joy that he hath in his estate, he comes to receive the greater joy in what he hath given to him.
and by moderating of his Spirit in the joy that he hath in his estate, he comes to receive the greater joy in what he hath given to him.
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This you will say is a riddle, for a man to have greater joy in outward things, by moderating of his joy,
This you will say is a riddle, for a man to have greater joy in outward things, by moderating of his joy,
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and to have a greater fulness in his abundance, by keeping himself within bounds.
and to have a greater fullness in his abundance, by keeping himself within bounds.
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This is the way of a godly man, the more he keeps himself within bounds, the more comfort he hath in his abundance;
This is the Way of a godly man, the more he keeps himself within bounds, the more Comfort he hath in his abundance;
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and the more he can mortifie his affections to the comforts of the world, the more comfort hath he in these comforts of the world.
and the more he can mortify his affections to the comforts of the world, the more Comfort hath he in these comforts of the world.
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Now because this may seem to be a great riddle and mystery (for so it is) I will give you one Scripture that will make it out fully;
Now Because this may seem to be a great riddle and mystery (for so it is) I will give you one Scripture that will make it out Fully;
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and it is in Phil. 4. 4, 5. Rejoyce in the Lord alway, and again I say rejoyce.
and it is in Philip 4. 4, 5. Rejoice in the Lord always, and again I say rejoice.
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Here the Apostle puts people to rejoyce, to rejoyce in the Lord;
Here the Apostle puts people to rejoice, to rejoice in the Lord;
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that is, not onely in spiritual things, but rejoyce in all Gods blessings in a spiritual way.
that is, not only in spiritual things, but rejoice in all God's blessings in a spiritual Way.
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Now the men of the world, when they are put upon it to rejoyce, and again to rejoyce, they think they know nor how to reioyce but by letting out their hearts without any bounds;
Now the men of the world, when they Are put upon it to rejoice, and again to rejoice, they think they know nor how to rejoice but by letting out their hearts without any bounds;
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they know not how to keep any bounds. But mark the words that follow, Let your moderation be known unto all men.
they know not how to keep any bounds. But mark the words that follow, Let your moderation be known unto all men.
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As if the Apostle should say, And would you rejoyce indeed truly and graciously and fully, I exhort you to rejoyce, and again to rejoyce. Well then.
As if the Apostle should say, And would you rejoice indeed truly and graciously and Fully, I exhort you to rejoice, and again to rejoice. Well then.
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This is pleasing to the heart of a man, we will give our selves liberty to rejoyce, we will enlarge our selves in our joy.
This is pleasing to the heart of a man, we will give our selves liberty to rejoice, we will enlarge our selves in our joy.
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I but, saith the Apostle, Let your moderation be known to all men though:
I but, Says the Apostle, Let your moderation be known to all men though:
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So that in that he adds this exhortation, Let your moderation be known to all men, it's apparent that he means the joy in outward things as well as in spiritual things:
So that in that he adds this exhortation, Let your moderation be known to all men, it's apparent that he means the joy in outward things as well as in spiritual things:
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Let your moderation be known to all, so that he doth not envy your rejoycing in your estate.
Let your moderation be known to all, so that he does not envy your rejoicing in your estate.
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You may rejoyce in the comforts of this world that God hath given you.
You may rejoice in the comforts of this world that God hath given you.
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But would you have true joy, that that should glad your hearts indeed, let your moderation be known to all men,
But would you have true joy, that that should glad your hearts indeed, let your moderation be known to all men,
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and do so bound your selves in your joy, and let your hearts be so mortified to the world,
and do so bound your selves in your joy, and let your hearts be so mortified to the world,
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as that you may rejoyce in God, even while you rejoyce in the outward blessings that God hath given to you.
as that you may rejoice in God, even while you rejoice in the outward blessings that God hath given to you.
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And although many men may think this to be a mystery, and scarce to be believed;
And although many men may think this to be a mystery, and scarce to be believed;
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yet those who are truly godly, find this by experience.
yet those who Are truly godly, find this by experience.
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I appeal to you, when have you had the greatest comfort and joy in your estates and comings in,
I appeal to you, when have you had the greatest Comfort and joy in your estates and comings in,
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but at that time when you have found your hearts mortified to the world, and that you could keep your selves in bounds.
but At that time when you have found your hearts mortified to the world, and that you could keep your selves in bounds.
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If a man goes abroad, and among company, if he can keep his appetite in bounds and eat moderately, he hath more comfort in his meat and drink than another man hath that eats excessively.
If a man Goes abroad, and among company, if he can keep his appetite in bounds and eat moderately, he hath more Comfort in his meat and drink than Another man hath that eats excessively.
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A man that eats and drinks moderately, he preserves his health, and by preserving his health he hath more sweetness in his meat and drink in a constant way,
A man that eats and drinks moderately, he preserves his health, and by preserving his health he hath more sweetness in his meat and drink in a constant Way,
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than those that eat and drink immoderately;
than those that eat and drink immoderately;
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and when a man hath been abroad among company, and let out his heart profusely in way of laughter and merriment,
and when a man hath been abroad among company, and let out his heart profusely in Way of laughter and merriment,
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and all upon the merry pin;
and all upon the merry pin;
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why in the midst of this laughter his heart is even sad, and when he comes home, he comes home with a dead spirit.
why in the midst of this laughter his heart is even sad, and when he comes home, he comes home with a dead Spirit.
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He is like Nabal, you know that when he was feasting, his heart was merry;
He is like Nabal, you know that when he was feasting, his heart was merry;
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but as soon as his drunkenness was gone from him, his heart died like a stone.
but as soon as his Drunkenness was gone from him, his heart died like a stone.
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Many Company-keepers that give liberty to themselves in jollity and mirth, why the next day their hearts are even as dead as a stone;
Many Company-keepers that give liberty to themselves in jollity and mirth, why the next day their hearts Are even as dead as a stone;
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and there's a great deal of guilt upon their spirits, and their consciences fly in their faces;
and there's a great deal of guilt upon their spirits, and their Consciences fly in their faces;
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so that they have not so much joy in their spirits as those that can keep within bounds.
so that they have not so much joy in their spirits as those that can keep within bounds.
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Those that can go in a sober way and meet with their neighbours, and rejoyce one with another;
Those that can go in a Sobrium Way and meet with their neighbours, and rejoice one with Another;
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they when they come home, can bless God for this their refreshing that they have had;
they when they come home, can bless God for this their refreshing that they have had;
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and the next morning their hearts are in a sweet and joyful frame.
and the next morning their hearts Are in a sweet and joyful frame.
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The more we keep our selves in bounds in the use of the Creature, the more comfort have we in the use of the Creature.
The more we keep our selves in bounds in the use of the Creature, the more Comfort have we in the use of the Creature.
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That's the third way of a gracious hearts learning how to abound.
That's the third Way of a gracious hearts learning how to abound.
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He learns how to enjoy the world, by mortifying his heart to it, and by keeping himself within bounds in the use of the Creature.
He learns how to enjoy the world, by mortifying his heart to it, and by keeping himself within bounds in the use of the Creature.
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And then the Fourth way of mystery of the Godlies learning how to abound, it is this;
And then the Fourth Way of mystery of the Godlies learning how to abound, it is this;
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He learns how to abound, by getting all that he hath to be sanctified by the Word and Prayer.
He learns how to abound, by getting all that he hath to be sanctified by the Word and Prayer.
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It was one way of knowing how to want, by having our afflictions sanctified to us;
It was one Way of knowing how to want, by having our afflictions sanctified to us;
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and so it is the way to know how to abound.
and so it is the Way to know how to abound.
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Now this is a way that carnal hearts have little skill in, they think they know how to abound by their natural wisdom;
Now this is a Way that carnal hearts have little skill in, they think they know how to abound by their natural Wisdom;
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I but the way that a gracious heart hath for abounding, is this; God hath prospered me in my way and course in any kind;
I but the Way that a gracious heart hath for abounding, is this; God hath prospered me in my Way and course in any kind;
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now let me go to God and exercise Faith in his Word, and seek unto him in prayer, that I may have a sanctified use of all these things then that God hath granted to me. now let me go to God and exercise Faith in his Word, and seek unto him in prayer, that I may have a sanctified use of all these things then that God hath granted to me.
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In 1 Tim. 4. 4, 5. Every Creature of God is good, and nothing to be refused,
In 1 Tim. 4. 4, 5. Every Creature of God is good, and nothing to be refused,
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if it be received with thanksgiving; for it is sanctified by the Word of God and Prayer.
if it be received with thanksgiving; for it is sanctified by the Word of God and Prayer.
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A little to open this Scripture, That the Creature is sanctified by prayer, that I suppose is easie for you to understand;
A little to open this Scripture, That the Creature is sanctified by prayer, that I suppose is easy for you to understand;
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that is, when I have any good in any Creature, then I am to seek to God by prayer for a sanctified use of it unto me.
that is, when I have any good in any Creature, then I am to seek to God by prayer for a sanctified use of it unto me.
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But how is it sanctified by the Word? Now that that the Apostle doth intend here in sanctifying by the Word, is this, that he would shew to us, That a godly man hath another kind of interest in the Creature than another man hath;
But how is it sanctified by the Word? Now that that the Apostle does intend Here in sanctifying by the Word, is this, that he would show to us, That a godly man hath Another kind of Interest in the Creature than Another man hath;
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saith he, All things are good, but how shall they be good to me? How shall I know that they are good to me? That must be by the Word (saith he) I cannot know that they are good to me, that I have a sanctified use of them, that is, that all the comforts I have, I do enjoy them in order to eternal life;
Says he, All things Are good, but how shall they be good to me? How shall I know that they Are good to me? That must be by the Word (Says he) I cannot know that they Are good to me, that I have a sanctified use of them, that is, that all the comforts I have, I do enjoy them in order to Eternal life;
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for then a thing is sanctified, when it is consecrated (as it were) and made holy:
for then a thing is sanctified, when it is consecrated (as it were) and made holy:
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that is, when it is made useful to the highest and last end. As a place is sanctified, when it is separated from other things for God;
that is, when it is made useful to the highest and last end. As a place is sanctified, when it is separated from other things for God;
cst vbz, c-crq pn31 vbz vvn j p-acp dt js cc ord n1. p-acp dt n1 vbz vvn, c-crq pn31 vbz vvn p-acp j-jn n2 p-acp np1;
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so when the blessing of God is upon my estate, to make it to be to his glory and my last good, then it is sanctified.
so when the blessing of God is upon my estate, to make it to be to his glory and my last good, then it is sanctified.
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Now how comes this? This is by the Word of God;
Now how comes this? This is by the Word of God;
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for we by our fall have lost all our interest in the creature unto our outward comfort.
for we by our fallen have lost all our Interest in the creature unto our outward Comfort.
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Now God indeed out of his bounty doth give to some men abundance here in this world, I he gives them those things that are in themselves good;
Now God indeed out of his bounty does give to Some men abundance Here in this world, I he gives them those things that Are in themselves good;
av np1 av av pp-f po31 n1 vdz vvi p-acp d n2 n1 av p-acp d n1, sy pns31 vvz pno32 d n2 cst vbr p-acp px32 j;
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I but how shall they come to be good to him;
I but how shall they come to be good to him;
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that must be by the Word saith he, that is, God by the Word of his Gospel, the Covenant that he hath made with his poor servants in Christ revealed in his Word;
that must be by the Word Says he, that is, God by the Word of his Gospel, the Covenant that he hath made with his poor Servants in christ revealed in his Word;
cst vmb vbi p-acp dt n1 vvz pns31, cst vbz, np1 p-acp dt n1 pp-f po31 n1, dt n1 cst pns31 vhz vvn p-acp po31 j n2 p-acp np1 vvd p-acp po31 n1;
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it is that that gives the godly man a sanctified use of what he hath. If he hath it in a natural way, it may prove a curse to him;
it is that that gives the godly man a sanctified use of what he hath. If he hath it in a natural Way, it may prove a curse to him;
pn31 vbz d cst vvz dt j n1 dt j-vvn n1 pp-f r-crq pns31 vhz. cs pns31 vhz pn31 p-acp dt j n1, pn31 vmb vvi dt n1 p-acp pno31;
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if he hath it onely by Gods general providence, by the command of God in his works of providence, that is no sanctified use.
if he hath it only by God's general providence, by the command of God in his works of providence, that is no sanctified use.
cs pns31 vhz pn31 av-j p-acp npg1 j n1, p-acp dt n1 pp-f np1 p-acp po31 n2 pp-f n1, cst vbz dx j-vvn n1.
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But now, if a man comes to enjoy what he hath by the word of the promise, by the word of the Gospel, that reveals Christ unto us,
But now, if a man comes to enjoy what he hath by the word of the promise, by the word of the Gospel, that reveals christ unto us,
p-acp av, cs dt n1 vvz pc-acp vvi r-crq pns31 vhz p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1, cst vvz np1 p-acp pno12,
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and our renewed interest unto all we do enjoy by Jesus Christ. This is the Word that sanctifies all to us.
and our renewed Interest unto all we do enjoy by jesus christ. This is the Word that Sanctifies all to us.
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Most men look upon what they enjoy, onely but in a way of general providence.
Most men look upon what they enjoy, only but in a Way of general providence.
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1004
Now a gracious heart looks upon what he enjoys by the word of the Promise, the word of the Covenant, that gives him a sanctified use;
Now a gracious heart looks upon what he enjoys by the word of the Promise, the word of the Covenant, that gives him a sanctified use;
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1005
and through the power of this word, he comes to know how to be full: and use all his abundance in a right way:
and through the power of this word, he comes to know how to be full: and use all his abundance in a right Way:
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so that the way he takes for the making use of his fulness, it is, when God blesses him, presently to exercise faith in the Word, in the Promise; to look into the Covenant.
so that the Way he Takes for the making use of his fullness, it is, when God Blesses him, presently to exercise faith in the Word, in the Promise; to look into the Covenant.
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Godliness hath the promise of the things of this life, and of that which is to come.
Godliness hath the promise of the things of this life, and of that which is to come.
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And so he comes to make use of the promise, and improve it by faith;
And so he comes to make use of the promise, and improve it by faith;
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and so comes to have a sanctified use and improvement of all the good things that he doth enjoy in this world.
and so comes to have a sanctified use and improvement of all the good things that he does enjoy in this world.
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Is not this a mystery to most rich men.
Is not this a mystery to most rich men.
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Doth it put them upon prayer more than before, and upon the exercise of Faith in the Word more than before.
Does it put them upon prayer more than before, and upon the exercise of Faith in the Word more than before.
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One that is godly, never prayes more than when God doth prosper him in this world.
One that is godly, never prays more than when God does prosper him in this world.
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It is usual for men to pray much in times of affliction. In their affliction they will seek me early.
It is usual for men to pray much in times of affliction. In their affliction they will seek me early.
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I but that's a sign of a carnal heart.
I but that's a Signen of a carnal heart.
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But now, a godly man, when God prospers him, he sees cause to pray most then.
But now, a godly man, when God prospers him, he sees cause to pray most then.
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I it is for poor people to live by faith, that have nothing in the world.
I it is for poor people to live by faith, that have nothing in the world.
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You will think it's fit for them to believe and trust in God.
You will think it's fit for them to believe and trust in God.
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I but a godly man uses the more faith, when he hath the most in the world.
I but a godly man uses the more faith, when he hath the most in the world.
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That's a good way in the mystery of knowing how to be full.
That's a good Way in the mystery of knowing how to be full.
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And then a Fifth way in the mystery of knowing how to be full, is this.
And then a Fifth Way in the mystery of knowing how to be full, is this.
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1021
A godly heart by his fulness growes to increase his humility, growes sensible of his unworthiness by his fulness.
A godly heart by his fullness grows to increase his humility, grows sensible of his unworthiness by his fullness.
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Now this is a way of mystery too, It is a good thing for a man to have humility together with his fulness,
Now this is a Way of mystery too, It is a good thing for a man to have humility together with his fullness,
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but to have humility by his fulness, this is a very great mystery; it's a rare thing to see humble prosperity;
but to have humility by his fullness, this is a very great mystery; it's a rare thing to see humble Prosperity;
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but to see a man humble by his prosperity, this is rare indeed. Affliction will humble men, that's true, every one can understand that;
but to see a man humble by his Prosperity, this is rare indeed. Affliction will humble men, that's true, every one can understand that;
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but how prosperity should humble men, that's very hard to understand. I'll give you a clear Scripture for this, how prosperity will humble a gracious heart;
but how Prosperity should humble men, that's very hard to understand. I'll give you a clear Scripture for this, how Prosperity will humble a gracious heart;
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it's in the 2 Sam. 7. 18. The Lord there had told David of great things that he would do for him,
it's in the 2 Sam. 7. 18. The Lord there had told David of great things that he would do for him,
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and spake to him of the honour that he had put upon him, and that he would still put upon him,
and spoke to him of the honour that he had put upon him, and that he would still put upon him,
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and he would continue his House to be a great House, and honourable, like the great men of the earth.
and he would continue his House to be a great House, and honourable, like the great men of the earth.
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1029
Mark, one would have thought that the heart of David should have been raised up,
Mark, one would have Thought that the heart of David should have been raised up,
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when God told him not onely the great things that he had done, but the great things he would do.
when God told him not only the great things that he had done, but the great things he would do.
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This would have pufft up a carnal heart.
This would have puffed up a carnal heart.
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But then mark, in the 18 verse, Then went King David in, and sat before the Lord,
But then mark, in the 18 verse, Then went King David in, and sat before the Lord,
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and he said who am I, O Lord God, and what is my house, that thou hast brought me hitherto;
and he said who am I, Oh Lord God, and what is my house, that thou hast brought me hitherto;
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1034
and this was yet a small thing in thy sight, O Lord God; but thou hast spoken also of thy servants house for a great while to come;
and this was yet a small thing in thy sighed, Oh Lord God; but thou hast spoken also of thy Servants house for a great while to come;
cc d vbds av dt j n1 p-acp po21 n1, uh n1 np1; cc-acp pns21 vh2 vvn av pp-f po21 ng1 n1 p-acp dt j n1 pc-acp vvi;
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1035
and is this the manner of men, O Lord God;
and is this the manner of men, Oh Lord God;
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and what can David say more unto tbee; for thou Lord God knowest thy servant for thy words sake;
and what can David say more unto tbee; for thou Lord God Knowest thy servant for thy words sake;
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and according to thine own heart hast thou done all these great things, to make thy servants know them:
and according to thine own heart hast thou done all these great things, to make thy Servants know them:
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1038
wherefore thou art great O Lord God. He doth not bless himself, O God hath made me great; but, wherefore thou art great;Wherefore thou art great Oh Lord God. He does not bless himself, Oh God hath made me great; but, Wherefore thou art great;
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1039
and what am I, and what is my house, and it is according to thine own heart;
and what am I, and what is my house, and it is according to thine own heart;
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1040
and not according to any thing in me, saith David. The larger God was in telling of him the great things he had,
and not according to any thing in me, Says David. The larger God was in telling of him the great things he had,
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1041
and should have, the more humble was the heart of David. O this is a good sign of true humility,
and should have, the more humble was the heart of David. Oh this is a good Signen of true humility,
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1042
when you find your comings in to be more then heretofore, as if you have had a great voyage, many hundreds coming in of clear gain:
when you find your comings in to be more then heretofore, as if you have had a great voyage, many hundreds coming in of clear gain:
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1043
then for you to get alone, as it's said that David did go then and sat down before the Lord.
then for you to get alone, as it's said that David did go then and sat down before the Lord.
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1044
Go and set thy selfe before the Lord, and fall humbling thy soul;
Go and Set thy self before the Lord, and fallen humbling thy soul;
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1045
O Lord, who am I that thou should'st deal thus graciously with me, that thou should'st make such a difference between me and others. O Lord, who am I that thou Shouldst deal thus graciously with me, that thou Shouldst make such a difference between me and Others.
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1046
When your rents come in it may be quarterly more then others;
When your rends come in it may be quarterly more then Others;
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1047
why think with your selves, Lord, What is it that hath made the difference between me and others? Others have their 18 pence a day for the providing for their families,
why think with your selves, Lord, What is it that hath made the difference between me and Others? Others have their 18 pence a day for the providing for their families,
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1048
and thou givest me hundreds together.
and thou givest me hundreds together.
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1049
O Lord, what am I, that it should be thus with me more than with others! O Lord, what am I, that it should be thus with me more than with Others!
sy n1, q-crq vbm pns11, cst pn31 vmd vbi av p-acp pno11 av-dc cs p-acp n2-jn!
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1050
O if it were thus, it were right indeed; and yet this is the way of a godly mans learning how to be full.
O if it were thus, it were right indeed; and yet this is the Way of a godly men learning how to be full.
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1051
His fulness teaches him humility, and by being taught humility by his fulness, he comes to know how to be full for the glory of God and the good of his Church.
His fullness Teaches him humility, and by being taught humility by his fullness, he comes to know how to be full for the glory of God and the good of his Church.
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1052
Sixthly, Another mystery there is in a godly mans learning how to be full, is, He accounts it better to lose for, and return to God;
Sixthly, another mystery there is in a godly men learning how to be full, is, He accounts it better to loose for, and return to God;
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than to gain for, and keep to himself.
than to gain for, and keep to himself.
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1054
A godly heart when he hath a fulness, he doth rejoyce in it according as God will have him, in the outward blessings that he hath;
A godly heart when he hath a fullness, he does rejoice in it according as God will have him, in the outward blessings that he hath;
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1055
I but he rejoyceth more in this, that he hath something to venture and lose for God,
I but he Rejoiceth more in this, that he hath something to venture and loose for God,
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1056
than that he hath gain for himself. One man rejoyces that he hath an estate to live merrily withal, and bravely in the world;
than that he hath gain for himself. One man rejoices that he hath an estate to live merrily withal, and bravely in the world;
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1057
the other man rejoyces that he hath an estate that he may venture for God,
the other man rejoices that he hath an estate that he may venture for God,
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1058
and his returning any thing to God, he doth account a greater priviledge to him than receiving from God.
and his returning any thing to God, he does account a greater privilege to him than receiving from God.
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This is a way of mystery too; and of this there was something spoken likewise in the way of Contentment;
This is a Way of mystery too; and of this there was something spoken likewise in the Way of Contentment;
d vbz dt n1 pp-f n1 av; cc pp-f d a-acp vbds pi vvn av p-acp dt n1 pp-f n1;
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and therefore I shall but name it now.
and Therefore I shall but name it now.
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Seventhly, and then the last way is this, A godly man learns to abound, by abounding in holiness:
Seventhly, and then the last Way is this, A godly man learns to abound, by abounding in holiness:
crd, cc av dt ord n1 vbz d, dt j n1 vvz pc-acp vvi, p-acp vvg p-acp n1:
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The more he abounds in worldly riches, the more he seeks to abound in holiness and in the duties of Gods Worship.
The more he abounds in worldly riches, the more he seeks to abound in holiness and in the duties of God's Worship.
dt av-dc pns31 vvz p-acp j n2, dt av-dc pns31 vvz pc-acp vvi p-acp n1 cc p-acp dt n2 pp-f npg1 n1.
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Now this is a mystery to the men of the world, they think indeed, poor men that have not so much to do in the world, they may be often in the Worship of God,
Now this is a mystery to the men of the world, they think indeed, poor men that have not so much to do in the world, they may be often in the Worship of God,
av d vbz dt n1 p-acp dt n2 pp-f dt n1, pns32 vvb av, j n2 cst vhb xx av av-d pc-acp vdi p-acp dt n1, pns32 vmb vbi av p-acp dt n1 pp-f np1,
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and hear Sermons, and meditate (and the like.) But for them that have so many things to take them off, they think it cannot be expected from them:
and hear Sermons, and meditate (and the like.) But for them that have so many things to take them off, they think it cannot be expected from them:
cc vvi n2, cc vvb (cc dt j.) p-acp p-acp pno32 cst vhb av d n2 pc-acp vvi pno32 a-acp, pns32 vvb pn31 vmbx vbi vvn p-acp pno32:
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Whereas godliness will teach men to abound in their many businesses and outward prosperity that they have,
Whereas godliness will teach men to abound in their many businesses and outward Prosperity that they have,
cs n1 vmb vvi n2 pc-acp vvi p-acp po32 d n2 cc j n1 cst pns32 vhb,
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and the great things of the world, by adding a proportionable abounding in the performance both of the Worship of God and in holiness.
and the great things of the world, by adding a proportionable abounding in the performance both of the Worship of God and in holiness.
cc dt j n2 pp-f dt n1, p-acp vvg dt j vvg p-acp dt n1 av-d pp-f dt n1 pp-f np1 cc p-acp n1.
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They think that because they have so many things to draw them aside, that they cannot be so holy as others:
They think that Because they have so many things to draw them aside, that they cannot be so holy as Others:
pns32 vvb cst c-acp pns32 vhb av d n2 pc-acp vvi pno32 av, cst pns32 vmbx vbi av j c-acp n2-jn:
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but now, godliness will teach them to be more holy, according to the proportion of their estate:
but now, godliness will teach them to be more holy, according to the proportion of their estate:
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As eminent above others, so they will labour that their holiness shall be eminent above others.
As eminent above Others, so they will labour that their holiness shall be eminent above Others.
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O this were an excellent thing indeed, if all rich men should never satisfie themselves in this barely, that they have more than others,
O this were an excellent thing indeed, if all rich men should never satisfy themselves in this barely, that they have more than Others,
sy d vbdr dt j n1 av, cs d j n2 vmd av-x vvi px32 p-acp d av-j, cst pns32 vhb dc cs n2-jn,
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but look to what a degree God hath made them higher then others in their estates;
but look to what a degree God hath made them higher then Others in their estates;
cc-acp vvb p-acp r-crq dt n1 np1 vhz vvn pno32 jc av n2-jn p-acp po32 n2;
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that they should indeavour and never be satisfied till they attain to it, till they be in the like degree above others in holiness.
that they should endeavour and never be satisfied till they attain to it, till they be in the like degree above Others in holiness.
cst pns32 vmd vvi cc av-x vbi vvn c-acp pns32 vvb p-acp pn31, c-acp pns32 vbb p-acp dt j n1 p-acp n2-jn p-acp n1.
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Why now for men to do this, is a mysterious thing, and where this is, certainly those are well instructed in the mystery of godliness.
Why now for men to do this, is a mysterious thing, and where this is, Certainly those Are well instructed in the mystery of godliness.
uh-crq av p-acp n2 pc-acp vdi d, vbz dt j n1, cc c-crq d vbz, av-j d vbr av vvn p-acp dt n1 pp-f n1.
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Thus you see that a gracious heart learns how to abound, not in a meer natural way, by natural wisdom,
Thus you see that a gracious heart learns how to abound, not in a mere natural Way, by natural Wisdom,
av pn22 vvb cst dt j n1 vvz c-crq pc-acp vvi, xx p-acp dt j j n1, p-acp j n1,
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but in a way of mystery of godliness. But then there are divers Lessons that he learns by learning this Lesson:
but in a Way of mystery of godliness. But then there Are diverse Lessons that he learns by learning this lesson:
cc-acp p-acp dt n1 pp-f n1 pp-f n1. p-acp av pc-acp vbr j n2 cst pns31 vvz p-acp vvg d n1:
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As I told you in knowing how to be content, one need learn a great many Lessons before he get to be instructed in the Art of Contentment in Affliction;
As I told you in knowing how to be content, one need Learn a great many Lessons before he get to be instructed in the Art of Contentment in Affliction;
c-acp pns11 vvd pn22 p-acp vvg c-crq pc-acp vbi j, crd n1 vvi dt j d n2 c-acp pns31 vvb pc-acp vbi vvn p-acp dt n1 pp-f n1 p-acp n1;
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so in abounding in the same manner: As now,
so in abounding in the same manner: As now,
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First, (I'll but name these things) He must learn the Lesson of the Principle from whence all he hath comes, the fountain from whence all his good comes; be thorowly instructed in that.
First, (I'll but name these things) He must Learn the lesson of the Principle from whence all he hath comes, the fountain from whence all his good comes; be thoroughly instructed in that.
ord, (pns11|vmb cc-acp vvb d n2) pns31 vmb vvi dt n1 pp-f dt n1 p-acp c-crq d pns31 vhz fw-la, dt n1 p-acp c-crq d po31 j vvz; vbb av-j vvn p-acp d.
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Why I do enjoy these and these outward comforts;
Why I do enjoy these and these outward comforts;
q-crq pns11 vdb vvi d cc d j n2;
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from whence have I these? Why God hath blessed my endeavors and skill, that God hath given me more than others.
from whence have I these? Why God hath blessed my endeavors and skill, that God hath given me more than Others.
p-acp c-crq vhb pns11 d? q-crq np1 vhz vvn po11 n2 cc n1, cst np1 vhz vvn pno11 av-dc cs n2-jn.
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I but it is the blessing of God in all beyond my skill. Such and such friends have left me so much means;
I but it is the blessing of God in all beyond my skill. Such and such Friends have left me so much means;
pns11 cc-acp pn31 vbz dt n1 pp-f np1 p-acp d p-acp po11 n1. d cc d n2 vhb vvn pno11 av d n2;
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I but the fountain is on high, from whence all the outward good that I have comes.
I but the fountain is on high, from whence all the outward good that I have comes.
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This in general is acknowledged, but the learning of it indeed in a gracious manner will work mightily upon the heart;
This in general is acknowledged, but the learning of it indeed in a gracious manner will work mightily upon the heart;
np1 p-acp n1 vbz vvn, cc-acp dt n1 pp-f pn31 av p-acp dt j n1 vmb vvi av-j p-acp dt n1;
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the understanding of the fountain of all my outward good as well as spiritual good.
the understanding of the fountain of all my outward good as well as spiritual good.
dt n1 pp-f dt n1 pp-f d po11 j j c-acp av c-acp j j.
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Yea, And this Fountain, it is not onely God the First Being, the Creator of all, in his providence,
Yea, And this Fountain, it is not only God the First Being, the Creator of all, in his providence,
uh, cc d n1, pn31 vbz xx av-j np1 dt ord vbg, dt n1 pp-f d, p-acp po31 n1,
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but it is God in Christ:
but it is God in christ:
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For we are to know that the very preservation of the world is through the mediation of Jesus Christ;
For we Are to know that the very preservation of the world is through the mediation of jesus christ;
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the world would fall about our ears else:
the world would fallen about our ears Else:
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and all the good things in the creature are preserved by the power of Christ now.
and all the good things in the creature Are preserved by the power of christ now.
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And so a gracious heart looks upon the fountain of all, not onely as God the Creator of all;
And so a gracious heart looks upon the fountain of all, not only as God the Creator of all;
cc av dt j n1 vvz p-acp dt n1 pp-f d, xx av-j c-acp np1 dt n1 pp-f d;
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but God through Christ the Mediator, that doth preserve the world: the world would otherwise fall into confusion.
but God through christ the Mediator, that does preserve the world: the world would otherwise fallen into confusion.
cc-acp np1 p-acp np1 dt n1, cst vdz vvi dt n1: dt n1 vmd av vvi p-acp n1.
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And so all the good that I have, it comes from the work of Gods wisdom and goodness, ordering things through Christ unto me.
And so all the good that I have, it comes from the work of God's Wisdom and Goodness, ordering things through christ unto me.
cc av d dt j cst pns11 vhb, pn31 vvz p-acp dt n1 pp-f npg1 n1 cc n1, vvg n2 p-acp np1 p-acp pno11.
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And then, the lesson of our unworthiness, that's to be learned throughly;
And then, the Lesson of our unworthiness, that's to be learned thoroughly;
cc av, dt n1 pp-f po12 n1, d|vbz pc-acp vbi vvn av-j;
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your unworthiness of the least crum of bread, the least drop of water for the cooling of you.
your unworthiness of the least crumb of bred, the least drop of water for the cooling of you.
po22 n1 pp-f dt ds n1 pp-f n1, dt ds n1 pp-f n1 p-acp dt n-vvg pp-f pn22.
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This would teach you how to be content in want, (that we spake to before) and it will likewise teach you how to abound,
This would teach you how to be content in want, (that we spoke to before) and it will likewise teach you how to abound,
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when you can learn your own baseness and vileness before the Lord.
when you can Learn your own baseness and vileness before the Lord.
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And I now speak it, not to learn it by your prosperity, that was before in the mystery of it,
And I now speak it, not to Learn it by your Prosperity, that was before in the mystery of it,
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but to learn it any way; by considering your sinfulness, and your inability to use what you have;
but to Learn it any Way; by considering your sinfulness, and your inability to use what you have;
cc-acp pc-acp vvi pn31 d n1; p-acp vvg po22 n1, cc po22 n1 pc-acp vvi r-crq pn22 vhb;
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and considering how little service you have done for God:
and considering how little service you have done for God:
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learn to know your selves, that was the lesson in learning to want, to know our selves;
Learn to know your selves, that was the Lesson in learning to want, to know our selves;
vvb pc-acp vvi po22 n2, cst vbds dt n1 p-acp n1 pc-acp vvi, pc-acp vvi po12 n2;
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but above all men, rich men had need to learn to know themselves. And then, To learn the vanity of the Creature and the uncertainty of it;
but above all men, rich men had need to Learn to know themselves. And then, To Learn the vanity of the Creature and the uncertainty of it;
cc-acp p-acp d n2, j n2 vhd n1 pc-acp vvi pc-acp vvi px32. cc av, pc-acp vvi dt n1 pp-f dt n1 cc dt n1 pp-f pn31;
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that helps you how to want, and so it will help you to abound too.
that helps you how to want, and so it will help you to abound too.
cst vvz pn22 c-crq pc-acp vvi, cc av pn31 vmb vvi pn22 pc-acp vvi av.
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It's true, I have these things, but what are these things to the portion of an Immortal Soul;
It's true, I have these things, but what Are these things to the portion of an Immortal Soul;
pn31|vbz j, pns11 vhb d n2, cc-acp q-crq vbr d n2 p-acp dt n1 pp-f dt j n1;
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is there not a vanity in all these things in the world? They make no such great difference between me and others,
is there not a vanity in all these things in the world? They make no such great difference between me and Others,
vbz pc-acp xx dt n1 p-acp d d n2 p-acp dt n1? pns32 vvb dx d j n1 p-acp pno11 cc n2-jn,
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but they are such things as often I have heard may stand with the hatred of God, such things as a Reprobate may have for his portion:
but they Are such things as often I have herd may stand with the hatred of God, such things as a Reprobate may have for his portion:
cc-acp pns32 vbr d n2 c-acp av pns11 vhb vvn vmb vvi p-acp dt n1 pp-f np1, d n2 p-acp dt n-jn vmb vhi p-acp po31 n1:
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That meditation will make men willing to be content in the want of them.
That meditation will make men willing to be content in the want of them.
cst n1 vmb vvi n2 j pc-acp vbi j p-acp dt n1 pp-f pno32.
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I abound now in these things, why what great reason is there that I should have my heart lifted up thereby, here's many now in the world that are lower then I,
I abound now in these things, why what great reason is there that I should have my heart lifted up thereby, here's many now in the world that Are lower then I,
pns11 vvb av p-acp d n2, q-crq q-crq j n1 vbz a-acp cst pns11 vmd vhi po11 n1 vvd a-acp av, av|vbz d av p-acp dt n1 cst vbr jc cs pns11,
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and there are abundance in Hell that had more than I.
and there Are abundance in Hell that had more than I.
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O this will be a meanes to moderate thy heart, and help thee to know how to abound,
Oh this will be a means to moderate thy heart, and help thee to know how to abound,
uh d vmb vbi dt n2 pc-acp vvi po21 n1, cc vvb pno21 pc-acp vvi c-crq pc-acp vvi,
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when thou considerest of the vanity of the things of the world, and of the uncertainty of them;
when thou Considerest of the vanity of the things of the world, and of the uncertainty of them;
c-crq pns21 vv2 pp-f dt n1 pp-f dt n2 pp-f dt n1, cc pp-f dt n1 pp-f pno32;
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I have them now, how quickly may they be gone; my house bravely furnisht, how quickly may God send a Fire.
I have them now, how quickly may they be gone; my house bravely furnished, how quickly may God send a Fire.
pns11 vhb pno32 av, c-crq av-j vmb pns32 vbi vvn; po11 n1 av-j vvn, c-crq av-j vmb np1 vvi dt n1.
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O consider the uncertainty of all you have, and this will teach you how to make use of what you have in a loose way:
O Consider the uncertainty of all you have, and this will teach you how to make use of what you have in a lose Way:
sy vvb dt n1 pp-f d pn22 vhb, cc d vmb vvi pn22 c-crq pc-acp vvi n1 pp-f r-crq pn22 vhb p-acp dt j n1:
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Charge men that are rich in this world, that they be not high minded, nor trust in uncertain riches. Charge men that Are rich in this world, that they be not high minded, nor trust in uncertain riches.
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Or if God should not take away your riches, why let God but turn some humour in your bodies,
Or if God should not take away your riches, why let God but turn Some humour in your bodies,
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and bring some pain or disease;
and bring Some pain or disease;
cc vvi d n1 cc n1;
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and what will all your riches do you good? Let God but touch me in my brain, I shall not know how to make use of my estate;
and what will all your riches do you good? Let God but touch me in my brain, I shall not know how to make use of my estate;
cc q-crq vmb d po22 n2 vdb pn22 j? vvb np1 cc-acp vvb pno11 p-acp po11 n1, pns11 vmb xx vvi c-crq pc-acp vvi n1 pp-f po11 n1;
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or touch me in my body, a little in the kidnies, or pain in the bowels; what's all the world then.
or touch me in my body, a little in the kidneys, or pain in the bowels; what's all the world then.
cc vvb pno11 p-acp po11 n1, dt j p-acp dt n2, cc n1 p-acp dt n2; q-crq|vbz d dt n1 av.
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O consider of the vanity and of the uncertainty of all things; the learning of that lesson is a great help in knowing how to abound.
O Consider of the vanity and of the uncertainty of all things; the learning of that Lesson is a great help in knowing how to abound.
sy vvb pp-f dt n1 cc pp-f dt n1 pp-f d n2; dt n1 pp-f d n1 vbz dt j n1 p-acp vvg c-crq pc-acp vvi.
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And then, The learning that all these things are but Talents, God gives me them to trade withal,
And then, The learning that all these things Are but Talents, God gives me them to trade withal,
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and I am but a Steward (put them together) I am but Gods Steward,
and I am but a Steward (put them together) I am but God's Steward,
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and God puts me to trade for him in all that I do: This will teach men how to abound.
and God puts me to trade for him in all that I do: This will teach men how to abound.
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When you imploy Factors, if they be faithful, the very consideration of this, This is my Masters goods,
When you employ Factors, if they be faithful, the very consideration of this, This is my Masters goods,
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and I am but a Steward, and I am to give account, and must keep my books even:
and I am but a Steward, and I am to give account, and must keep my books even:
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The consideration of this will call off his thoughts from other things, and make him look to his books to keep them even.
The consideration of this will call off his thoughts from other things, and make him look to his books to keep them even.
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O if you would but learn this lesson, that all outward comforts are Talents that are given you to husband for God, and you are his Stewards;
O if you would but Learn this Lesson, that all outward comforts Are Talents that Are given you to husband for God, and you Are his Stewards;
sy cs pn22 vmd p-acp vvi d n1, cst d j n2 vbr n2 cst vbr vvn pn22 p-acp n1 p-acp np1, cc pn22 vbr po31 n2;
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it would make you to keep the books even: Every day you would be casting over the books:
it would make you to keep the books even: Every day you would be casting over the books:
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Are things even between God and me? What doth God aim at, why I should have a prosperous estate and others not? By searching to know Gods end, a mans conscience will presently tell him,
are things even between God and me? What does God aim At, why I should have a prosperous estate and Others not? By searching to know God's end, a men conscience will presently tell him,
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Surely God did not aim at this, that I should have more satisfaction to my flesh;
Surely God did not aim At this, that I should have more satisfaction to my Flesh;
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there is some thing else that God did aim at: Let me learn to know Gods end.
there is Some thing Else that God did aim At: Let me Learn to know God's end.
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And then, Learn this lesson, and it would be a great help to you for the learning how to abound:
And then, Learn this Lesson, and it would be a great help to you for the learning how to abound:
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That is, That God doth but very seldom trust, his own people with these Outward Comforts (that we have spoken to in the opening of it) but now I bring it in as a lesson that is to be learned,
That is, That God does but very seldom trust, his own people with these Outward Comforts (that we have spoken to in the opening of it) but now I bring it in as a Lesson that is to be learned,
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and shew you how that will help you how to abound:
and show you how that will help you how to abound:
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I spoke of it by way of evidence that it is a difficult thing for us to learn how to abound.
I spoke of it by Way of evidence that it is a difficult thing for us to Learn how to abound.
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Now this lesson will put us upon this, To learn to be so much the more watchful over our selves.
Now this Lesson will put us upon this, To Learn to be so much the more watchful over our selves.
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And then, Let not me bless my self in my abundance.
And then, Let not me bless my self in my abundance.
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And then, Let me desire proportionable measure of grace to what I have, least what I have turn to my hurt rather than for my good.
And then, Let me desire proportionable measure of grace to what I have, lest what I have turn to my hurt rather than for my good.
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Such and many other lessons might be named for the helping of us to abound; but the truth is, there's nothing almost will help us to know how to want,
Such and many other Lessons might be nam for the helping of us to abound; but the truth is, there's nothing almost will help us to know how to want,
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but it will likewise help us to abound; and therefore I do but name these things.
but it will likewise help us to abound; and Therefore I do but name these things.
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We come now as briefly as we can to wind up all in a word of Application.
We come now as briefly as we can to wind up all in a word of Application.
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You have had these six particulars opened to you, When a man knowes how to abound; And the difficulty of it; And the necessity of it; And the excellency of it; And the mystery of it;
You have had these six particulars opened to you, When a man knows how to abound; And the difficulty of it; And the necessity of it; And the excellency of it; And the mystery of it;
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And the lessons to be learned.
And the Lessons to be learned.
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Now then my Brethren, from all that hath been said, it serves to rebuke those men who take care onely how they may get fulness in the world; and never are satisfied there:
Now then my Brothers, from all that hath been said, it serves to rebuke those men who take care only how they may get fullness in the world; and never Are satisfied there:
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but to know how they may use this for God, and how to manage their fulness, it's scarce in all their thoughts.
but to know how they may use this for God, and how to manage their fullness, it's scarce in all their thoughts.
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I appeal to you this morning, as in the Name of God, Have these things been in your thoughts that have been spoken to you? I dare not lay it so, that every particular should be in your thoughts;
I appeal to you this morning, as in the Name of God, Have these things been in your thoughts that have been spoken to you? I Dare not lay it so, that every particular should be in your thoughts;
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but in the general hath it been in your thoughts and care, as much to know how you should abound, as to get your abundance.
but in the general hath it been in your thoughts and care, as much to know how you should abound, as to get your abundance.
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God knows it is otherwise, and your consciences may tell you, that that's your care how you may improve and get abundance;
God knows it is otherwise, and your Consciences may tell you, that that's your care how you may improve and get abundance;
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but how to abound, that hath been but little known:
but how to abound, that hath been but little known:
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But by what hath been said out of the Scripture the Lord hath rebuked you for one that hath a carnal heart, a sensual and an earthly heart;
But by what hath been said out of the Scripture the Lord hath rebuked you for one that hath a carnal heart, a sensual and an earthly heart;
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for one that's little acquainted with the wayes of God, and spiritual things: O that thou would'st charge thy own soul in thy retired thoughts and meditations;
for one that's little acquainted with the ways of God, and spiritual things: Oh that thou Wouldst charge thy own soul in thy retired thoughts and meditations;
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and that God would make what hath been said out of this to stick upon thy heart.
and that God would make what hath been said out of this to stick upon thy heart.
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And then, Secondly, Hence we are taught what an excellent thing Religion is, that it helps every way.
And then, Secondly, Hence we Are taught what an excellent thing Religion is, that it helps every Way.
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It helps us how to want, it helps us how to abound. If we be in a low estate, there comes in a help;
It helps us how to want, it helps us how to abound. If we be in a low estate, there comes in a help;
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if we be in a high estate, there comes in a help.
if we be in a high estate, there comes in a help.
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O Religion is of admirable use, Grace and Godliness is of other manner of use then the world thinks for.
O Religion is of admirable use, Grace and Godliness is of other manner of use then the world thinks for.
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And as it is of use to all, so it is above all to rich men.
And as it is of use to all, so it is above all to rich men.
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O that rich men would believe this, That they have the greatest need of Grace.
O that rich men would believe this, That they have the greatest need of Grace.
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O that rich men by this would learn to be in love with Godliness, and with those means that might work Grace upon them;
O that rich men by this would Learn to be in love with Godliness, and with those means that might work Grace upon them;
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because there's nothing can do them so much good as Religion. O if Grace be answerable to their Estates, then they are happy men indeed.
Because there's nothing can do them so much good as Religion. O if Grace be answerable to their Estates, then they Are happy men indeed.
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If the Lord please to add his upper Spring to the neather Springs, then they are happy Creatures.
If the Lord please to add his upper Spring to the nether Springs, then they Are happy Creatures.
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God gives you abundance in the neather Springs, but doth he give you the upper Springs too? O have thy thoughts working thus, The Lord hath given me enough for this world, to carry me thorow this Pilgrimage of mine;
God gives you abundance in the nether Springs, but does he give you the upper Springs too? O have thy thoughts working thus, The Lord hath given me enough for this world, to carry me thorough this Pilgrimage of mine;
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O but had I grace added to all that I have, then I should be a happy man indeed. Oh but had I grace added to all that I have, then I should be a happy man indeed.
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O learn to know the excellency of Grace, and what need you have of it above other men.
Oh Learn to know the excellency of Grace, and what need you have of it above other men.
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Thirdly, Hence upon what we hear, me thinks all our desires should be moderated in respect of this world;
Thirdly, Hence upon what we hear, me thinks all our Desires should be moderated in respect of this world;
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and you poor people, you should not be so much troubled for want of abundance: for you see there's a great deal of difficulty in learning how to abound:
and you poor people, you should not be so much troubled for want of abundance: for you see there's a great deal of difficulty in learning how to abound:
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And when our spirits are set upon the things of this world, let us curb them in this;
And when our spirits Are Set upon the things of this world, let us curb them in this;
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I see there's a great deal of difficulty in knowing how to use things, and therefore let me be more moderate in my desires after abundance. And,I see there's a great deal of difficulty in knowing how to use things, and Therefore let me be more moderate in my Desires After abundance. And,
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Fourthly, You that have rich friends any of you, you see what need you have here to pray for them.
Fourthly, You that have rich Friends any of you, you see what need you have Here to pray for them.
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It was the speech of a holy man once, when he met an acquaintance of his, that he had not seen a long time before,
It was the speech of a holy man once, when he met an acquaintance of his, that he had not seen a long time before,
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and it seems he had a great estate befallen him;
and it seems he had a great estate befallen him;
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as soon as he met him, O Sir (saith he) I had never need to pray for you so much as now.
as soon as he met him, Oh Sir (Says he) I had never need to pray for you so much as now.
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His friend stood amazed at it, supposing that he had heard of some great evil that had befallen him.
His friend stood amazed At it, supposing that he had herd of Some great evil that had befallen him.
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He gives him this answer, I hear you have a great estate befallen to you.
He gives him this answer, I hear you have a great estate befallen to you.
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Certainly there's no men in the world, that have so much need of Prayer, as those that are high in estate.
Certainly there's no men in the world, that have so much need of Prayer, as those that Are high in estate.
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And then, You who do abound, be you exhorted to what you have heard, and now to set upon the work, To learn how to abound.
And then, You who do abound, be you exhorted to what you have herd, and now to Set upon the work, To Learn how to abound.
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Learn this one Lesson farther (that should have been spoken) Learn throughly your dependance upon God in all your abundance;
Learn this one lesson farther (that should have been spoken) Learn thoroughly your dependence upon God in all your abundance;
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To see as much need of God in the midst of your abundance, as in the greatest depth of affliction. To see as much need of God in the midst of your abundance, as in the greatest depth of affliction.
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That's one thing that is of very great use.
That's one thing that is of very great use.
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A man hath attain'd to a good measure of Grace when he comes to this, that he sees he hath as much need of mercy from God in his abundance,
A man hath attained to a good measure of Grace when he comes to this, that he sees he hath as much need of mercy from God in his abundance,
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as in the lowest afflicted estate in the world. Many men and women they think that they have need of God in their affliction; then they depend upon God.
as in the lowest afflicted estate in the world. Many men and women they think that they have need of God in their affliction; then they depend upon God.
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I but you should depend upon God as much if you had all the world to possess,
I but you should depend upon God as much if you had all the world to possess,
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as the poorest beggar in the world.
as the Poorest beggar in the world.
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This you may either put into the mystery that there is in it, or into the Lessons;
This you may either put into the mystery that there is in it, or into the Lessons;
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for indeed it is a mystery to the men of the world:
for indeed it is a mystery to the men of the world:
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and therefore Christ teaches not onely poor people to come and say, Lord give us this day our daily bread;
and Therefore christ Teaches not only poor people to come and say, Lord give us this day our daily bred;
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but the richest men in the world is to pray so:
but the Richest men in the world is to pray so:
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the greatest Prince and Monarch in the World is every day to come to God, to the Gates of Mercy, to beg his bread.
the greatest Prince and Monarch in the World is every day to come to God, to the Gates of Mercy, to beg his bred.
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Now if rich men would be so sensible of their condition, that, they depend upon God for the enjoyment of what they have every moment;
Now if rich men would be so sensible of their condition, that, they depend upon God for the enjoyment of what they have every moment;
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have as much need of mercy as the poorest wretch that lives upon the Face of the Earth:
have as much need of mercy as the Poorest wretch that lives upon the Face of the Earth:
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This would be a mighty help for them to learn how to Abound.
This would be a mighty help for them to Learn how to Abound.
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I beseech you, examine whether this be so in you or no? When you have been poor,
I beseech you, examine whither this be so in you or no? When you have been poor,
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and afflicted, then you acknowledge you had need of Mercy:
and afflicted, then you acknowledge you had need of Mercy:
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I, but now, whether do you find that your Life is as much a Life of Dependance upon God now,
I, but now, whither do you find that your Life is as much a Life of Dependence upon God now,
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as ever it was? If God should take away all you have, then you would think, O, I must live altogether the Life of Dependance;
as ever it was? If God should take away all you have, then you would think, Oh, I must live altogether the Life of Dependence;
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but certainly, you should now live the Life of Dependance, as if you knew not where to have your Dinner or Supper:
but Certainly, you should now live the Life of Dependence, as if you knew not where to have your Dinner or Supper:
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Man lives not by Bread only, saith the Scripture, or by Meat; but by every Word that proceedeth out of the Mouth of God: he lives by it. Man lives not by Bred only, Says the Scripture, or by Meat; but by every Word that Proceedeth out of the Mouth of God: he lives by it.
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There is much in this that I am speaking:
There is much in this that I am speaking:
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But a little for the further putting of you on in this, that you may learn this Lesson of Aboundance:
But a little for the further putting of you on in this, that you may Learn this lesson of Abundance:
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Consider but this, What a great Mercy of God it is to you, that your great Work that you are put now upon, it is how to improve Mercy;
Consider but this, What a great Mercy of God it is to you, that your great Work that you Are put now upon, it is how to improve Mercy;
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whereas the work of other Men, it is how to get Mercy: Other Men, all their Care and Thoughts is, how they should get Necessaries;
whereas the work of other Men, it is how to get Mercy: Other Men, all their Care and Thoughts is, how they should get Necessaries;
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and now that that God calls you to, it is to Improve what you have.
and now that that God calls you to, it is to Improve what you have.
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The Life of many Men and Women, is this, Nothing else but to Improve Mercy, not to bear Affliction much, or to seek to get;
The Life of many Men and Women, is this, Nothing Else but to Improve Mercy, not to bear Affliction much, or to seek to get;
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but the whole Course of their Life is to be spent in Improving Mercy. Think but of this one thing, and it will make you Thankful;
but the Whole Course of their Life is to be spent in Improving Mercy. Think but of this one thing, and it will make you Thankful;
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when you are in your Families, What have I to do in the Morning when I rise? Nothing but to Improve the Mercy that God gives me:
when you Are in your Families, What have I to do in the Morning when I rise? Nothing but to Improve the Mercy that God gives me:
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Mercy meets with me when I rise; Mercy goes forth with me;
Mercy meets with me when I rise; Mercy Goes forth with me;
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Mercy comes in with me, and I have nothing to do from the Beginning of the Year, to the End of the Year,
Mercy comes in with me, and I have nothing to do from the Beginning of the Year, to the End of the Year,
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but to make use of Mercy:
but to make use of Mercy:
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Why this is the Lives of many to receive in Mercy, and make use of it for God:
Why this is the Lives of many to receive in Mercy, and make use of it for God:
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O the comfortable Life that thou hast!
Oh the comfortable Life that thou hast!
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Therefore seeing that God puts thee upon such a Notable and Excellent Imployment thou hadst need be Faithful.
Therefore seeing that God puts thee upon such a Notable and Excellent Employment thou Hadst need be Faithful.
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Thy work is a great deal better, and more Comfortable than the works of others; therefore often Examine thy Heart.
Thy work is a great deal better, and more Comfortable than the works of Others; Therefore often Examine thy Heart.
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And, O that I could but prevail thus far with Men and Women, that have great Estates, that there should never a Day pass but they would call themselves to Examination!
And, Oh that I could but prevail thus Far with Men and Women, that have great Estates, that there should never a Day pass but they would call themselves to Examination!
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Have I learned to be full? Do I enjoy my fulness for God, yea or no? Do not let the Reckoning between God and thy Soul, run too long,
Have I learned to be full? Do I enjoy my fullness for God, yea or no? Do not let the Reckoning between God and thy Soul, run too long,
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but keep thy Book even every day with God, and then thou shalt have abundance of Comfort in thy Fulness.
but keep thy Book even every day with God, and then thou shalt have abundance of Comfort in thy Fullness.
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And set before you the Example of those that have Miscarried in their Fulness, and that will be a very good help unto you.
And Set before you the Exampl of those that have Miscarried in their Fullness, and that will be a very good help unto you.
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Such and such Men have Miscarried, Lord help me that I may not Miscarry, as they have done:
Such and such Men have Miscarried, Lord help me that I may not Miscarry, as they have done:
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Yea, thy most eminent Servants have Miscarried, the Lord help me that I may not Miscary.
Yea, thy most eminent Servants have Miscarried, the Lord help me that I may not Miscarry.
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And for the Close of all, O you that God hath given these Mercies to; Bless Him for His Blessings:
And for the Close of all, Oh you that God hath given these mercies to; Bless Him for His Blessings:
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but especially Bless Him that He hath Blessed His Blessings to you. When we receive a Blessing, we should Bless God;
but especially Bless Him that He hath Blessed His Blessings to you. When we receive a Blessing, we should Bless God;
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I, but when God hath Blest this Blessing, then our Blessing of Him should be Double and Trebble too.
I, but when God hath Blessed this Blessing, then our Blessing of Him should be Double and Treble too.
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O think thus with thy self, What all this and Heaven too! such convenient Habitations, and compassed round about with Mercy wheresoever you are!
O think thus with thy self, What all this and Heaven too! such convenient Habitations, and compassed round about with Mercy wheresoever you Are!
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All this, and Heaven, House and Estate, and Friends, and Health of Body, and every Thing that I want:
All this, and Heaven, House and Estate, and Friends, and Health of Body, and every Thing that I want:
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O the greatest thing that I want, is a thankful Heart, for if I had but that, then I were happy indeed.
Oh the greatest thing that I want, is a thankful Heart, for if I had but that, then I were happy indeed.
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Now for a Man to have all things in a Fulness, and only Scantiness in Thankfulness;
Now for a Man to have all things in a Fullness, and only Scantiness in Thankfulness;
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every thing is full, but only the Heart is empty. The Heart of the Wicked is little worth.
every thing is full, but only the Heart is empty. The Heart of the Wicked is little worth.
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Thy House is full, and thy Estate, but what's thy Heart in the mean time? But now,
Thy House is full, and thy Estate, but what's thy Heart in the mean time? But now,
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If God gives thee so much Mercy in the World, and all this but the beginning of Heaven to thee:
If God gives thee so much Mercy in the World, and all this but the beginning of Heaven to thee:
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O then, how sweet is thy Life made to thee by God! And all things that are the means of Undoing of others, are the means to help thee to Honour God.
Oh then, how sweet is thy Life made to thee by God! And all things that Are the means of Undoing of Others, Are the means to help thee to Honour God.
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O by this the Mercies of God are raised indeed: Bless God for so great a Blessing, it is not an ordinary thing.
O by this the mercies of God Are raised indeed: Bless God for so great a Blessing, it is not an ordinary thing.
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Only one thing more for the Close of all in my Text, and that is the joyning of both these things together, That I learn how to be content, and how to be full.
Only one thing more for the Close of all in my Text, and that is the joining of both these things together, That I Learn how to be content, and how to be full.
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There should have been that Note. And that is, That Grace wil!
There should have been that Note. And that is, That Grace will!
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help Men to carry themselves evenly with God, and graciously with God in variety of Conditions.
help Men to carry themselves evenly with God, and graciously with God in variety of Conditions.
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Let the Condition be up and down, this way, and then another, yet Grace helps a Man to lie square any way, like a Dye;
Let the Condition be up and down, this Way, and then Another, yet Grace helps a Man to lie square any Way, like a Die;
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cast it which way you will it lies square:
cast it which weigh you will it lies square:
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So put a gracious Heart into any Condition, Full or Empty, yet Grace will help him in any Condition whatsoever,
So put a gracious Heart into any Condition, Full or Empty, yet Grace will help him in any Condition whatsoever,
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as the Apostle saith in the Corinthians: Through Honour and Dishonour, by Evil report and Good report, by the Armour of Righteousness, on the Righthand and on the Left.
as the Apostle Says in the Corinthians: Through Honour and Dishonour, by Evil report and Good report, by the Armour of Righteousness, on the Right hand and on the Left.
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We find Use of our Weapons on the Right hand, and on the Left, the Armour of Righteousness helps not only on the Left-hand to Fence off the evil of Adversity,
We find Use of our Weapons on the Right hand, and on the Left, the Armour of Righteousness helps not only on the Left hand to Fence off the evil of Adversity,
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but on the Right-hand, to Fence off the Evil of Prosperity:
but on the Right-hand, to Fence off the Evil of Prosperity:
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Here's a Christian Souldier, that can make use of the Armor of Righteousness, both on the Right-hand and on the Left.
Here's a Christian Soldier, that can make use of the Armour of Righteousness, both on the Right-hand and on the Left.
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I had thought to have given some grounds, Why it is that Grace will help any way;
I had Thought to have given Some grounds, Why it is that Grace will help any Way;
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as a Watch in a Mans Pocket, if it be a good Watch, though a Man sit upon it,
as a Watch in a men Pocket, if it be a good Watch, though a Man fit upon it,
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and it is tumbled up and down, yet the Wheels they keep a constant steady motion.
and it is tumbled up and down, yet the Wheels they keep a constant steady motion.
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So it is with the heart of a man, if there be Grace within, and the wheels work aright,
So it is with the heart of a man, if there be Grace within, and the wheels work aright,
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yet Grace makes the Heart stedfast within, let the condition be never so various; to be tost up and down, this way, or that way;
yet Grace makes the Heart steadfast within, let the condition be never so various; to be tossed up and down, this Way, or that Way;
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yet the heart keeps the same.
yet the heart keeps the same.
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The Motto of Queen Elizabeth may be the Motto of every gracious heart, Alwayes the same. So in a constant way, either in prosperity or adversity, still he continues in an evenness with God.
The Motto of Queen Elizabeth may be the Motto of every gracious heart, Always the same. So in a constant Way, either in Prosperity or adversity, still he continues in an evenness with God.
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If God casts him upon his Sick Bed there he rejoyces in God and blesses God,
If God Cast him upon his Sick Bed there he rejoices in God and Blesses God,
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and you will find savory and spiritual things come from him then;
and you will find savoury and spiritual things come from him then;
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and if God deliver him, and you find him in prosperity, there his heart is heavenly still,
and if God deliver him, and you find him in Prosperity, there his heart is heavenly still,
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and gracious and spiritual, and raised above the Creatures; which way soever he be put.
and gracious and spiritual, and raised above the Creatures; which Way soever he be put.
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I cannot give you the grounds, I'll onely compare a Scripture or two together (and so conclude all) to see the evenness of the heart of a godly man in all conditions, let them be what they will.
I cannot give you the grounds, I'll only compare a Scripture or two together (and so conclude all) to see the evenness of the heart of a godly man in all conditions, let them be what they will.
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In Psal. 57. To the chief Musician Al-taschith, Mictam of David, when he fled from Saul in the Cave. That's the Title of the Psalm.
In Psalm 57. To the chief Musician Al-taschith, Michtam of David, when he fled from Saul in the Cave. That's the Title of the Psalm.
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A Psalm that David made in his very great affliction, when he fled from Saul for his life in the Cave. A Psalm that David made in his very great affliction, when he fled from Saul for his life in the Cave.
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See what he saith, and comparing that same with Psal. 60. where it is, To the chief Musician upon Shushan-Eduth, Mictam of David;
See what he Says, and comparing that same with Psalm 60. where it is, To the chief Musician upon Shushan-Eduth, Michtam of David;
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to teach, when he strove with Aram Naha•aim, and with Aram Zobah, when Joab, returned and smote of Edom in the Valley of Salt, Twelve thousand. to teach, when he strove with Aram Naha•aim, and with Aram Zobah, when Joab, returned and smote of Edom in the Valley of Salt, Twelve thousand.
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David was low when he fled from Saul in the Cave, there David had not the Kingdom;David was low when he fled from Saul in the Cave, there David had not the Kingdom;
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well but afterwards David was high and had the Kingdom, Joab was his Officer, and smote of Edom in the Valley of Salt Twelve thousand:
well but afterwards David was high and had the Kingdom, Joab was his Officer, and smote of Edom in the Valley of Salt Twelve thousand:
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Now you would think that this different condition of David, should have made a different work in his Spirit;
Now you would think that this different condition of David, should have made a different work in his Spirit;
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yet you shall find a great part of that Psalm to be the very same:
yet you shall find a great part of that Psalm to be the very same:
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In the 57th. Psalm, ver. 7. My heart is fixed, O God, my heart is fixed;
In the 57th. Psalm, ver. 7. My heart is fixed, Oh God, my heart is fixed;
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I will sing and give praise;
I will sing and give praise;
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awake up my Glory, awake Psaltery and Harp, I my self will awake early, I will praise the Lord among the People, I will sing unto Thee among the Nations, &c. Why, you shall find likewise, that David in the 60 th. Psalm, he hath much of this, of blessing God as well in his Prosperous state in which he was, as in his Afflicted estate.awake up my Glory, awake Psaltery and Harp, I my self will awake early, I will praise the Lord among the People, I will sing unto Thee among the nations, etc. Why, you shall find likewise, that David in the 60 th. Psalm, he hath much of this, of blessing God as well in his Prosperous state in which he was, as in his Afflicted estate.
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Let us compare this with the 108 th. Psalm, ver. 5. Be thou Exalted, O God.
Let us compare this with the 108 th. Psalm, ver. 5. Be thou Exalted, Oh God.
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There David was in his Prosperous estate: And here's the same Expression;
There David was in his Prosperous estate: And here's the same Expression;
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O God, my heart is fixed, saith he, I will sing and give praise with my Glory. O God, my heart is fixed, Says he, I will sing and give praise with my Glory.
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Awake Psaltery and Harp, I my self will awake early:
Awake Psaltery and Harp, I my self will awake early:
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I will praise Thee, O Lord, among the People, and I will sing Praises unto Thee among the Nations, &c. Just he goes on in the very same words. But now the 60th. Psalm, is to be compared with the 108th. where it is, God hath spoken in his Holiness, I will rejoyce:I will praise Thee, Oh Lord, among the People, and I will sing Praises unto Thee among the nations, etc. Just he Goes on in the very same words. But now the 60th. Psalm, is to be compared with the 108th. where it is, God hath spoken in his Holiness, I will rejoice:
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I will divide Shechem, and mete out the Valley of Succoth: Gilead is mine, Ephraim also is the strength of my Head, Judah is my Law-giver, &c. Now in the 108 Psalm, God hath spoken in his Holiness, I will rejoyce, I will divide Shechem, &c. This is the Note from hence (and so we have done.)
I will divide Shechem, and meet out the Valley of Succoth: Gilead is mine, Ephraim also is the strength of my Head, Judah is my Lawgiver, etc. Now in the 108 Psalm, God hath spoken in his Holiness, I will rejoice, I will divide Shechem, etc. This is the Note from hence (and so we have done.)
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That David in his various Conditions, though at some times more Prosperous than others, yet still you find him in the same Spirit,
That David in his various Conditions, though At Some times more Prosperous than Others, yet still you find him in the same Spirit,
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and almost the very same words.
and almost the very same words.
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Be he •n the Cave, or when Joab had overcome, or be he afterwards how he will, in a higher Condition;
Be he •n the Cave, or when Joab had overcome, or be he afterwards how he will, in a higher Condition;
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for the 108 th. Psalm was made in a time after this:
for the 108 th. Psalm was made in a time After this:
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Yet Davids heart is the same, Praising God, Blessing God, Believing in his Word, Trusting in his Word: Now that's the Note. You should observe;
Yet Davids heart is the same, Praising God, Blessing God, Believing in his Word, Trusting in his Word: Now that's the Note. You should observe;
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Whether you can make use of the same Scripture in one Condition, as in another:
Whither you can make use of the same Scripture in one Condition, as in Another:
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Those Scriptures that are comfortable to you in one Condition, make use of them in another.
Those Scriptures that Are comfortable to you in one Condition, make use of them in Another.
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And whether you can Praise God in one Condition, in the same way as in another.
And whither you can Praise God in one Condition, in the same Way as in Another.
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Why Grace doth so satisfie and strengthen the Heart, as the things that are without in the World, makes very little alteration:
Why Grace does so satisfy and strengthen the Heart, as the things that Are without in the World, makes very little alteration:
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There is very little alteration, that External things can make in a Gracious heart.
There is very little alteration, that External things can make in a Gracious heart.
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When a Man or Woman is so, that a Prosperous condition puffs him up, or Adversity makes him dejected, it's a sign of very little Grace, or no Grace.
When a Man or Woman is so, that a Prosperous condition puffs him up, or Adversity makes him dejected, it's a Signen of very little Grace, or no Grace.
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But thus much for this Text.
But thus much for this Text.
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A Sermon. 1 Sam. 3. the latter part of the 18th. Verse. And he said, it is the Lord, let Him do what seemeth Him good.
A Sermon. 1 Sam. 3. the latter part of the 18th. Verse. And he said, it is the Lord, let Him do what seems Him good.
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THese Words are the Expression of a Gracious, Humble, Submissive Heart, to Gods Dispose.
THese Words Are the Expression of a Gracious, Humble, Submissive Heart, to God's Dispose.
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The Words of Ely the Priest, who when the Hand of God was revealed against his Family, he here falls down before Him,
The Words of Ely the Priest, who when the Hand of God was revealed against his Family, he Here falls down before Him,
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and saith, It is the Lord, let Him do what seemeth Him good.
and Says, It is the Lord, let Him do what seems Him good.
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It is the Lord: Whatever the means be, that such and such sad things should fall upon my Family, yet, It is the Lord. It is the Lord: Whatever the means be, that such and such sad things should fallen upon my Family, yet, It is the Lord.
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Let Him do what seemeth Him good. The things seem hard to me, but they may seem otherwise to God;Let Him do what seems Him good. The things seem hard to me, but they may seem otherwise to God;
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whatever things seem to me, however dark they look, yet to God, things may seem after another manner;
whatever things seem to me, however dark they look, yet to God, things may seem After Another manner;
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and therefore let things be done rather as they seem to God, than as they seem to me.
and Therefore let things be done rather as they seem to God, than as they seem to me.
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We have in the Words before you, these Four Doctrinal Points.
We have in the Words before you, these Four Doctrinal Points.
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The first is, That a Gracious Heart looks much to God in every Affliction that doth befal it: It is the Lord.
The First is, That a Gracious Heart looks much to God in every Affliction that does befall it: It is the Lord.
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Secondly, The sight of God in an Affliction, is, That that causes a gracious Heart humbly to fall down, and to submit:
Secondly, The sighed of God in an Affliction, is, That that Causes a gracious Heart humbly to fallen down, and to submit:
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It is the Lord, let Him do what seemeth Him good. Thirdly, That things seem oftentimes far otherwise to us, than they do to God;It is the Lord, let Him do what seems Him good. Thirdly, That things seem oftentimes Far otherwise to us, than they do to God;
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God looks upon things otherwise than we do: Then let Him do what seemeth Him good.
God looks upon things otherwise than we do: Then let Him do what seems Him good.
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Not what seemeth good to me, nor what seems good to others, but unto God.
Not what seems good to me, nor what seems good to Others, but unto God.
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Then fourthly, That this is a very Commendable and Acceptable work, upon the first Manifestation of any Displeasure of God, presently to yield and submit without any more adoe:
Then fourthly, That this is a very Commendable and Acceptable work, upon the First Manifestation of any Displeasure of God, presently to yield and submit without any more ado:
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Not after a great deal of riggling and stir, then to yield;
Not After a great deal of riggling and stir, then to yield;
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but to yield presently ▪ upon the first Manifestation against his Family, he presently falls down,
but to yield presently ▪ upon the First Manifestation against his Family, he presently falls down,
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and saith, It is the Lord, let Him do what seemeth Him good.
and Says, It is the Lord, let Him do what seems Him good.
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These are the four Conclusions in the Text, and I shall desire to go through them all,
These Are the four Conclusions in the Text, and I shall desire to go through them all,
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and speak to mine own Heart and yours in them: It is the Second that is the chief and main, there we shall pitch most. But briefly of the First:
and speak to mine own Heart and yours in them: It is the Second that is the chief and main, there we shall pitch most. But briefly of the First:
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That a gracious Heart in all Afflictions, looks up to God:
That a gracious Heart in all Afflictions, looks up to God:
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It is the Lord. Not this Cause, and the other Cause, or this Accident, or the other thing, that takes up his Thoughts so much, but God in it.It is the Lord. Not this Cause, and the other Cause, or this Accident, or the other thing, that Takes up his Thoughts so much, but God in it.
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The truth is, a Heart that is truly Gracious, loves to Converse with God in every thing.
The truth is, a Heart that is truly Gracious, loves to Converse with God in every thing.
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If it be a Mercy, presently the Heart gets through the Creatures, by which God bestows a Mercy,
If it be a Mercy, presently the Heart gets through the Creatures, by which God bestows a Mercy,
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and looks up to the God of that Mercy:
and looks up to the God of that Mercy:
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And so if it be Afflictions, the Heart that is Gracious, having some of the Divine Nature in it, presently works it's self up to God, in the 6th. of Micah, ver. 9. there's a famous Scripture for this:
And so if it be Afflictions, the Heart that is Gracious, having Some of the Divine Nature in it, presently works it's self up to God, in the 6th. of micah, ver. 9. there's a famous Scripture for this:
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Saith the Prophet there, The Lords Voice crieth unto the City, and the Man of Wisdom shall see thy Name;
Says the Prophet there, The lords Voice cries unto the city, and the Man of Wisdom shall see thy Name;
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hear ye the Rod, and who hath appointed it. The Man of Wisdom shall see thy Name:hear you the Rod, and who hath appointed it. The Man of Wisdom shall see thy Name:
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The Name of God is written upon his Rod, and where there is a Man of Wisdom, he sees the Name of God that is there written.
The Name of God is written upon his Rod, and where there is a Man of Wisdom, he sees the Name of God that is there written.
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It's a special part of the Wisdom of a Christian, to be able to see Gods Name,
It's a special part of the Wisdom of a Christian, to be able to see God's Name,
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and to read Gods Name written upon his Rod:
and to read God's Name written upon his Rod:
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The Men of the World have not the skill to read the Name of God written upon his Rod;
The Men of the World have not the skill to read the Name of God written upon his Rod;
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but it's a priviledge of the Saints, that they see Gods Name written there.
but it's a privilege of the Saints, that they see God's Name written there.
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It is a special part of the Worship that is due to God, the Acknowledgment of God in all his Administrations.
It is a special part of the Worship that is due to God, the Acknowledgment of God in all his Administrations.
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That's Worship, when we acknowledge God in all his Providences towards us, In all thy wayes acknowledge Him;
That's Worship, when we acknowledge God in all his Providences towards us, In all thy ways acknowledge Him;
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and in all His Wayes he must be acknowledged:
and in all His Ways he must be acknowledged:
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As we must acknowledge God in all our wayes, so we must acknowledge God in all His Wayes,
As we must acknowledge God in all our ways, so we must acknowledge God in all His Ways,
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and thereby we come to Worship Him.
and thereby we come to Worship Him.
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Secondly, It's a means to compose the Heart, to strike the Heart with awful Fears and Reverence of God,
Secondly, It's a means to compose the Heart, to strike the Heart with awful Fears and reverence of God,
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when we look at Him in our Afflictions, and beyond the Creature.
when we look At Him in our Afflictions, and beyond the Creature.
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It is a Way to make us search and examine our Hearts, what there is between God and us;
It is a Way to make us search and examine our Hearts, what there is between God and us;
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when once we take notice it's God that doth it, this presently puts the Heart upon a Scrutiny;
when once we take notice it's God that does it, this presently puts the Heart upon a Scrutiny;
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What is there between God and my Soul? What is there between God and my Family?
What is there between God and my Soul? What is there between God and my Family?
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And then it is a special means to put the Soul on to seek God for Help,
And then it is a special means to put the Soul on to seek God for Help,
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for Assistance, for Blessing, for a Sanctified Use of what ever Affliction is upon it.
for Assistance, for Blessing, for a Sanctified Use of what ever Affliction is upon it.
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There's a great deal of good in seeing the Lord in an Affliction, in seeing that we have to deal with Him;
There's a great deal of good in seeing the Lord in an Affliction, in seeing that we have to deal with Him;
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but the special good is, that that we shall come to in the second Point: The working of the humble submission of the Heart to God.
but the special good is, that that we shall come to in the second Point: The working of the humble submission of the Heart to God.
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Only for the present, let this Rebuke such who are of Carnal and Atheistical spirits, That whatever befals them, look no higher than the Creatures by which God works.
Only for the present, let this Rebuke such who Are of Carnal and Atheistical spirits, That whatever befalls them, look no higher than the Creatures by which God works.
j p-acp dt j, vvb d n1 d r-crq vbr pp-f j cc j n2, cst r-crq vvz pno32, vvb av-dx av-jc cs dt n2 p-acp r-crq np1 vvz.
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It's an Argument that they have little to do with God, that they know not what it is to Converse with God, that will cry out of their Afflictions:
It's an Argument that they have little to do with God, that they know not what it is to Converse with God, that will cry out of their Afflictions:
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They howl upon their Beds, as the Holy Ghost saith in the 7th. of Hosea, But they seek not to Me, They howl upon their Beds, as the Holy Ghost Says in the 7th. of Hosea, But they seek not to Me,
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or turn not to Me. And such as have slight and vain hearts in the time of their Afflictions, it's a very ill thing that;or turn not to Me. And such as have slight and vain hearts in the time of their Afflictions, it's a very ill thing that;
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for Men to think to take Courage to themselves, so as not at all to be sensible of the Hand of God.
for Men to think to take Courage to themselves, so as not At all to be sensible of the Hand of God.
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God expects we should be so, though we should not have dishonoured Hearts, yet we should have precious Hearts.
God expects we should be so, though we should not have dishonoured Hearts, yet we should have precious Hearts.
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For when one have to deal with God in any thing, we had need be serious, the Presence of God should work our Hearts to Seriousness:
For when one have to deal with God in any thing, we had need be serious, the Presence of God should work our Hearts to Seriousness:
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And therefore slightness and vanity of Spirit in the day of Affliction, it is very unbeseeming.
And Therefore slightness and vanity of Spirit in the day of Affliction, it is very unbeseeming.
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Thou doest not sanctifie the Name of God in that Administration of His towards thee, who hast•• vain and slight Spirit in the Day of thine Affliction? And surely that's an Argument that thou never sawest God in His Mercy,
Thou dost not sanctify the Name of God in that Administration of His towards thee, who hast•• vain and slight Spirit in the Day of thine Affliction? And surely that's an Argument that thou never Sawest God in His Mercy,
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when thou doest not see him in thine Afflictions:
when thou dost not see him in thine Afflictions:
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but that thou didst enjoy Gods Mercy but in a Brutish way, when thou doest behave thy self under thine Afflictions in a Brutish way.
but that thou didst enjoy God's Mercy but in a Brutish Way, when thou dost behave thy self under thine Afflictions in a Brutish Way.
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But this shall suffice for the first. The second, and that's the main:
But this shall suffice for the First. The second, and that's the main:
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That the sight of the Hand of the Lord, is that that hath a great deal of Power in it, to work the Heart that is Gracious, to an humble submission to Him.
That the sighed of the Hand of the Lord, is that that hath a great deal of Power in it, to work the Heart that is Gracious, to an humble submission to Him.
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It is the Lord, let Him do what seemeth Him good. It is the Lord, let Him do what seems Him good.
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That that's here spoken of Ely, we may find mentioned by divers of the Servants of God in Scripture:
That that's Here spoken of Ely, we may find mentioned by diverse of the Servants of God in Scripture:
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I'll give you but only two Scriptures for it, and those are concerning David. In this Book of Sam. 15. 25. If I shall flnd favour in the Eyes of the Lord, he will bring me again,
I'll give you but only two Scriptures for it, and those Are Concerning David. In this Book of Sam. 15. 25. If I shall flnd favour in the Eyes of the Lord, he will bring me again,
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and shew me both it, (that is) the Ark and the City, and his Habitation;
and show me both it, (that is) the Ark and the city, and his Habitation;
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but if he should say, I have no delight in thee, behold, here am I, let him do to me, as seemeth good unto him. but if he should say, I have no delight in thee, behold, Here am I, let him do to me, as seems good unto him.
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So you see how David, he looks up to God here: If I find favour in the Eyes of the Lord, he will bring me again;
So you see how David, he looks up to God Here: If I find favour in the Eyes of the Lord, he will bring me again;
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and if he say, I have no delight in thee, behold, here I am, let Him do what seemeth good unto him.
and if he say, I have no delight in thee, behold, Here I am, let Him do what seems good unto him.
cc cs pns31 vvb, pns11 vhb dx n1 p-acp pno21, vvb, av pns11 vbm, vvb pno31 vdi r-crq vvz j p-acp pno31.
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And in the 39th. Psal. ver. 9. I was dumb, I opened not my Mouth, because thou diddest it.
And in the 39th. Psalm ver. 9. I was dumb, I opened not my Mouth, Because thou didst it.
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It was the sight of the Lord in it, that made him Dumb, and not open his Mouth:
It was the sighed of the Lord in it, that made him Dumb, and not open his Mouth:
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And you know what He did in the case of Shimei, when He Curst him, The Lord hath bid him, saith he.
And you know what He did in the case of Shimei, when He Cursed him, The Lord hath bid him, Says he.
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Now this Point is very large, I shall briefly propound unto you, the several Considerations from the Hand of God in an Affliction,
Now this Point is very large, I shall briefly propound unto you, the several Considerations from the Hand of God in an Affliction,
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for to quiet the Heart, and to help the Heart to sanctifie his Name.
for to quiet the Heart, and to help the Heart to sanctify his Name.
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As first ••us, It is the Lord: It is he that is infinitely above me, above us all,
As First ••us, It is the Lord: It is he that is infinitely above me, above us all,
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and therefore He must be submitted to.
and Therefore He must be submitted to.
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It is the Great and Blessed God, that is infinitely above Angels, and above all Creatures that hath done it;
It is the Great and Blessed God, that is infinitely above Angels, and above all Creatures that hath done it;
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and therefore He must be submitted to.
and Therefore He must be submitted to.
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It may may be you could not tell how to bear a Box on the Ear from an Inferiour,
It may may be you could not tell how to bear a Box on the Ear from an Inferior,
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or an Equal, or from one a little above you:
or an Equal, or from one a little above you:
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But if so be a King should be near and strike you, you could bear that;
But if so be a King should be near and strike you, you could bear that;
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you would not be so ready to rise against him, as against an Inferiour mans striking of you.
you would not be so ready to rise against him, as against an Inferior men striking of you.
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Why, 'Tis the Lord, that is Infinitely above us; that is the Infinite, Glorious, and Blessed God. He must be submitted to.
Why, It's the Lord, that is Infinitely above us; that is the Infinite, Glorious, and Blessed God. He must be submitted to.
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Yea, secondly, It is the Lord, that hath the absolute Right to us, and all that we have;
Yea, secondly, It is the Lord, that hath the absolute Right to us, and all that we have;
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more than we have to our selves, or any thing that we enjoy.
more than we have to our selves, or any thing that we enjoy.
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It is the Lord, that hath the absolute Authority over us, to do with us what He will;It is the Lord, that hath the absolute authority over us, to do with us what He will;
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you have not so much authority over a Worm under your feet, as God hath over you, and over all your Comforts;
you have not so much Authority over a Worm under your feet, as God hath over you, and over all your Comforts;
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you have not so much right to kill a Fly, as the Lord hath to take away your Lives:
you have not so much right to kill a Fly, as the Lord hath to take away your Lives:
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He hath more Right a thousand thousand times over your Lives, Familie, Comforts, and all you have,
He hath more Right a thousand thousand times over your Lives, Family, Comforts, and all you have,
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than you have over the meanest Creature, He hath the absolute Right over you all.
than you have over the Meanest Creature, He hath the absolute Right over you all.
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If any thing be done amiss in a Family, and the Servants be falling out one with another,
If any thing be done amiss in a Family, and the Servants be falling out one with Another,
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and one saith you did thus and thus, and the other saith you did it, and so are wrangling one with another;
and one Says you did thus and thus, and the other Says you did it, and so Are wrangling one with Another;
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now if the Master comes, and saith, Why? It was I that did it:
now if the Master comes, and Says, Why? It was I that did it:
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He makes account that this should still them all, because it was he that had right to do it.
He makes account that this should still them all, Because it was he that had right to do it.
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Why, It is the Lord, and therefore it is not for us to stand Fretting against any means:
Why, It is the Lord, and Therefore it is not for us to stand Fretting against any means:
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For it is the Great, Soveraign Lord, that hath the absolute Power and Dominion over us.
For it is the Great, Sovereign Lord, that hath the absolute Power and Dominion over us.
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And then, Thirdly, It is the Lord we have sinn'd against, and hath us at infinite Advantages that way:
And then, Thirdly, It is the Lord we have sinned against, and hath us At infinite Advantages that Way:
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It is the Lord that we are liable unto.
It is the Lord that we Are liable unto.
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While we are here in this World, and carry about with us so much sin, we cannot have any serious Thoughts of God,
While we Are Here in this World, and carry about with us so much since, we cannot have any serious Thoughts of God,
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but we must needs have Thoughts how we have sinn'd against this God, and what advantages this God hath us at, in respect of our sins.
but we must needs have Thoughts how we have sinned against this God, and what advantages this God hath us At, in respect of our Sins.
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Oh! It is the Lord, that we have offended and sinn'd against. Fourthly, Hence it follows, It is the Lord, and therefore it is He;
Oh! It is the Lord, that we have offended and sinned against. Fourthly, Hence it follows, It is the Lord, and Therefore it is He;
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that if He hath brought a little Affliction, He may bring abundantly more if He pleases.
that if He hath brought a little Affliction, He may bring abundantly more if He Pleases.
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It is He, whose Power as it is not shortned in a way of Help, so not in a way of Affliction:
It is He, whose Power as it is not shortened in a Way of Help, so not in a Way of Affliction:
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Hath He afflicted in one kind, He might in a hundred, if he pleased? Hath He afflicted thee in thy Estate, He might have afflicted thee in thy Body? Hath He afflicted thee in thy Body, He might have afflicted thee in thy Soul? Hath He afflicted thee in thy Soul here, He might have sent thee down to Hell eternally? Is it upon any within thy Dwelling-place, it might have been upon thy self? It is the Lord that hath us under His feet.
Hath He afflicted in one kind, He might in a hundred, if he pleased? Hath He afflicted thee in thy Estate, He might have afflicted thee in thy Body? Hath He afflicted thee in thy Body, He might have afflicted thee in thy Soul? Hath He afflicted thee in thy Soul Here, He might have sent thee down to Hell eternally? Is it upon any within thy Dwelling-place, it might have been upon thy self? It is the Lord that hath us under His feet.
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And if He bring the least evil, He might have brought as much as He pleased:
And if He bring the least evil, He might have brought as much as He pleased:
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He might have afflicted us abundantly more than He hath done.
He might have afflicted us abundantly more than He hath done.
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And this is a mighty humbling Consideration to quiet the Heart, under the Hand of God.
And this is a mighty humbling Consideration to quiet the Heart, under the Hand of God.
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And then, Fifthly, It is the Lord. Why, it is the Lord that hath done all the Good that ever we have enjoyed:
And then, Fifthly, It is the Lord. Why, it is the Lord that hath done all the Good that ever we have enjoyed:
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It is He that hath done all Good to us.
It is He that hath done all Good to us.
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You have an Affliction, but have you no Mercies? Do you enjoy no Good? Why, from whence was it, was it not from the Lord? Shall I receive Good from the Hand of the Lord,
You have an Affliction, but have you no mercies? Do you enjoy no Good? Why, from whence was it, was it not from the Lord? Shall I receive Good from the Hand of the Lord,
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and not Evil, saith Job. Why, even the Savage Beasts will bear strokes from them that feeds them.and not Evil, Says Job. Why, even the Savage Beasts will bear Strokes from them that feeds them.
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The very Bears will suffer the Bearherd that brings them Meat, to strike them; they will not suffer a stranger so much, but those that bring them Meat:
The very Bears will suffer the Bearherd that brings them Meat, to strike them; they will not suffer a stranger so much, but those that bring them Meat:
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They receive good from them, and therefore they will submit to them.
They receive good from them, and Therefore they will submit to them.
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Now we receive infinite Good from God, daily Good, and that's a very useful Meditation for us to consider of, in times of Affliction:
Now we receive infinite Good from God, daily Good, and that's a very useful Meditation for us to Consider of, in times of Affliction:
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There's this Good, or that particular Good taken from me, but what do I enjoy, or what have I enjoyed? It's a usual thing in Afflictions;
There's this Good, or that particular Good taken from me, but what do I enjoy, or what have I enjoyed? It's a usual thing in Afflictions;
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to keep the sight of God from us:
to keep the sighed of God from us:
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As the putting a thing but as big as a Two-pence upon the Eye, it will keep the sight of all the Heavens from us;
As the putting a thing but as big as a Twopence upon the Eye, it will keep the sighed of all the Heavens from us;
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and so a little Afflictions many times keeps the sight of all the Good that we do enjoy from us.
and so a little Afflictions many times keeps the sighed of all the Good that we do enjoy from us.
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But when we consider it is the Lord, the infinite Fountain of all Good, this is a mighty quieting Consideration.
But when we Consider it is the Lord, the infinite Fountain of all Good, this is a mighty quieting Consideration.
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Sixthly, It is the Lord: He is Just and Righteous in all his Proceedings, there's nothing but Righteousness in Him in all His Wayes:
Sixthly, It is the Lord: He is Just and Righteous in all his Proceedings, there's nothing but Righteousness in Him in all His Ways:
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In very Faithfulness, saith David, hast thou afflicted me. It may be some affliction may come from Men,In very Faithfulness, Says David, hast thou afflicted me. It may be Some affliction may come from Men,
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and we may think they deal Unrighteously and Unjustly; but it is the Lord, and there is nothing but Righteousness in all His Wayes.
and we may think they deal Unrighteously and Unjustly; but it is the Lord, and there is nothing but Righteousness in all His Ways.
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If we should think, Why, these afflictions, they fall upon me, and such and such, they escape.
If we should think, Why, these afflictions, they fallen upon me, and such and such, they escape.
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You must not reason so, It is the Lord, and therefore it is Righteous.
You must not reason so, It is the Lord, and Therefore it is Righteous.
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You think it might be better thus and thus, but it is the Lord, that is Just and Righteous in all His Proceedings, and in all His Wayes. Yea,
You think it might be better thus and thus, but it is the Lord, that is Just and Righteous in all His Proceedings, and in all His Ways. Yea,
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Seventhly, As Righteous, so infinitely Wise:
Seventhly, As Righteous, so infinitely Wise:
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He is Infinitely Wise, and so knows how to Order things in the best way that may be;
He is Infinitely Wise, and so knows how to Order things in the best Way that may be;
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He knows what's fittest both for us, and for His own Glory: We are poor weak Creatures, but it's the Lord that sees Infinitely beyond us.
He knows what's Fittest both for us, and for His own Glory: We Are poor weak Creatures, but it's the Lord that sees Infinitely beyond us.
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Eightly, It is the Lord, that hath alwayes very Holy ends; in all His Dealings He hath Holy ends, and Aims at Great and Holy things,
Eighth, It is the Lord, that hath always very Holy ends; in all His Dealings He hath Holy ends, and Aims At Great and Holy things,
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though perhaps we know them not; and therefore He is to do whatsoever He will.
though perhaps we know them not; and Therefore He is to do whatsoever He will.
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We use to say of a Man, if we see him to be a Wise and Understanding man,
We use to say of a Man, if we see him to be a Wise and Understanding man,
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yea, a Just man, and to be a man that doth all things alwayes from good Principles,
yea, a Just man, and to be a man that does all things always from good Principles,
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and for good Ends, let him alone, though we do not understand what he is doing,
and for good Ends, let him alone, though we do not understand what he is doing,
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yet let him alone, he knows what he doth:
yet let him alone, he knows what he does:
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It is the Lord, let Him alone in His work, let Him do what seemeth Him good.It is the Lord, let Him alone in His work, let Him do what seems Him good.
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Ninthly, It is the Lord, and He is able to bring good out of the greatest evils, to bring light out of darkness;
Ninthly, It is the Lord, and He is able to bring good out of the greatest evils, to bring Light out of darkness;
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yea, to bring the greatest good out of the greatest evils.
yea, to bring the greatest good out of the greatest evils.
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I verily believe, that many of the People of God have found it so, That the greatest Blessings that ever they have had since they were born, have been Ushered in by the greatest Afflictions.
I verily believe, that many of the People of God have found it so, That the greatest Blessings that ever they have had since they were born, have been Ushered in by the greatest Afflictions.
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Certainly, as the Lord would not suffer sin in the World, were it not for His Infinite Power, to bring about Good from the sins of men;
Certainly, as the Lord would not suffer since in the World, were it not for His Infinite Power, to bring about Good from the Sins of men;
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so neither would He suffer Afflictions in the World to His Saints, but that He knows He hath Power enough to bring good to them,
so neither would He suffer Afflictions in the World to His Saints, but that He knows He hath Power enough to bring good to them,
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even out of their greatest Afflictions. It is the Lord, that hath this Power.
even out of their greatest Afflictions. It is the Lord, that hath this Power.
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One would be loath to trust ones self with one in any Danger, that cannot tell how to bring him out again:
One would be loath to trust ones self with one in any Danger, that cannot tell how to bring him out again:
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You would be loath to see your Child held over the Water by another little Child, or over a Fire;
You would be loath to see your Child held over the Water by Another little Child, or over a Fire;
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but if a strong Man hath your Child in his Arms, and holds it over the Water,
but if a strong Man hath your Child in his Arms, and holds it over the Water,
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and you know him to be your loving Friend, it troubles you not at all:
and you know him to be your loving Friend, it Troubles you not At all:
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Why? Because you know he hath strength enough to keep your Child from the Danger.
Why? Because you know he hath strength enough to keep your Child from the Danger.
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Why, It's the Lord, that though He holds his Children over Fire or Water, and brings them into Fear and Afflictions;
Why, It's the Lord, that though He holds his Children over Fire or Water, and brings them into fear and Afflictions;
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yet He hath Power enough not only to preserve them, but to bring a great deal of Good out of all,
yet He hath Power enough not only to preserve them, but to bring a great deal of Good out of all,
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and therefore let Him do what seemeth Him good.
and Therefore let Him do what seems Him good.
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Tenthly, It is the Lord, therefore submit to Him, for His Counsel must stand, and His Work must go on, there's no striving with the Almighty:
Tenthly, It is the Lord, Therefore submit to Him, for His Counsel must stand, and His Work must go on, there's no striving with the Almighty:
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Are we greater than He? No: Instead of striving, let there be submitting and yielding.
are we greater than He? No: Instead of striving, let there be submitting and yielding.
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Eleventhly, Yea, and further, It is the Lord, and therefore He is worthy that His Designs should be brought about, though we should be ruined:
Eleventhly, Yea, and further, It is the Lord, and Therefore He is worthy that His Designs should be brought about, though we should be ruined:
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There is such infinite Excellency in this God (as I say) He is worthy to have his own Designs brought about,
There is such infinite Excellency in this God (as I say) He is worthy to have his own Designs brought about,
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and his own Will fulfilled, though it be to our Ruins:
and his own Will fulfilled, though it be to our Ruins:
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Doth God think man so excellent a Creature, as that He shall give thousands of other Creatures for to help him, with the loss of their own Lives? And shall not we think the Lord to be Infinitely worthy,
Does God think man so excellent a Creature, as that He shall give thousands of other Creatures for to help him, with the loss of their own Lives? And shall not we think the Lord to be Infinitely worthy,
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if He have use of our Lives, or Liberties, or Names, or any thing;
if He have use of our Lives, or Liberties, or Names, or any thing;
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that He should not have all, to bring about his Designs withal? O, he is worthy,
that He should not have all, to bring about his Designs withal? O, he is worthy,
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and therefore let Him do what seemeth Him good.
and Therefore let Him do what seems Him good.
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If so be he will raise up any building of his in our ruins, we should be willing to be serviceable to God in it;
If so be he will raise up any building of his in our ruins, we should be willing to be serviceable to God in it;
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we should be willing to lie down and let all that we have go, that may be any way serviceable to God in his designs; for the Lord is worthy.
we should be willing to lie down and let all that we have go, that may be any Way serviceable to God in his designs; for the Lord is worthy.
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These Considerations may be very useful to help you in the day of Affliction, to meditate of God;
These Considerations may be very useful to help you in the day of Affliction, to meditate of God;
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and so to work your hearts to an humble submission: but especially if you add this one more.
and so to work your hearts to an humble submission: but especially if you add this one more.
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Twelfthly, When you do not onely see him to be Jehovah, the Lord; but if you can see that you have any interest in him,
Twelfthly, When you do not only see him to be Jehovah, the Lord; but if you can see that you have any Interest in him,
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as that he is the Lord your God; this is of mighty power to quiet the heart:
as that he is the Lord your God; this is of mighty power to quiet the heart:
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as if he be your God, why then he is in Covenant with you, and if he be in Covenant with you,
as if he be your God, why then he is in Covenant with you, and if he be in Covenant with you,
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then he hath engaged all his Wisdom, and all his Power, and all his Mercy, for to be working eternally for your good;
then he hath engaged all his Wisdom, and all his Power, and all his Mercy, for to be working eternally for your good;
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and that's more than a meer consideration that it is the Lord;
and that's more than a mere consideration that it is the Lord;
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and that he is above us, and just and holy, and that it is in vain not to submit unto Him.
and that he is above us, and just and holy, and that it is in vain not to submit unto Him.
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But it is the Lord that is in Covenant with me, and in that Covenant he hath engaged all his Power and Wisdom,
But it is the Lord that is in Covenant with me, and in that Covenant he hath engaged all his Power and Wisdom,
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and Mercy and Goodness for me.
and Mercy and goodness for me.
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Did we but understand what the Covenant of God in Jesus Christ was, that he hath taken his Servants into;
Did we but understand what the Covenant of God in jesus christ was, that he hath taken his Servants into;
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O then this thought, It is the Lord in Covenant with me, would be enough to enable us to resign up our selves wholly to his dispose.
Oh then this Thought, It is the Lord in Covenant with me, would be enough to enable us to resign up our selves wholly to his dispose.
uh av d n1, pn31 vbz dt n1 p-acp n1 p-acp pno11, vmd vbi av-d pc-acp vvi pno12 pc-acp vvi a-acp po12 n2 av-jn p-acp po31 n1.
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Thirteenthly, Yea, 'Tis the Lord that is our Father.
Thirteenthly, Yea, It's the Lord that is our Father.
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You know what Christ saith, Shall I not drink the Cup that my Father giveth me to drink.
You know what christ Says, Shall I not drink the Cup that my Father gives me to drink.
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That was the Argument of Christ:
That was the Argument of christ:
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O that this were in all our thoughts at all times, when any thing, though it be never so grievous, befals us, Shall I not drink the Cup that my Father giveth me to drink? Whatsoever it be,
Oh that this were in all our thoughts At all times, when any thing, though it be never so grievous, befalls us, Shall I not drink the Cup that my Father gives me to drink? Whatsoever it be,
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if it comes out of a Fathers hand, why let Him do what seemeth him good.
if it comes out of a Father's hand, why let Him do what seems him good.
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You know when Christ came to the Disciples walking upon the waters, and the Disciples were afraid; Be not afraid, 'tis I; saith Christ.
You know when christ Come to the Disciples walking upon the waters, and the Disciples were afraid; Be not afraid, it's I; Says christ.
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They were troubled at it, and thought that one came as an Enemy to do them hurt;
They were troubled At it, and Thought that one Come as an Enemy to do them hurt;
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but be not afraid, 'tis I; saith Christ.
but be not afraid, it's I; Says christ.
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So my Brethren, we should look in all afflictions to see who it is that comes;
So my Brothers, we should look in all afflictions to see who it is that comes;
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we apprehend an Enemy coming, but now those that are godly, they may look upon him that comes as God, Be not afraid, saith the Lord, it is I; It's I that am reconcil'd to you in my Son. Upon this the soul may with abundance of sweetness and comfort, go to God in Prayer,
we apprehend an Enemy coming, but now those that Are godly, they may look upon him that comes as God, Be not afraid, Says the Lord, it is I; It's I that am reconciled to you in my Son. Upon this the soul may with abundance of sweetness and Comfort, go to God in Prayer,
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and open it self to God; having an interest in him. You know, If a great Dog should come with full mouth upon one, why indeed,
and open it self to God; having an Interest in him. You know, If a great Dog should come with full Mouth upon one, why indeed,
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if so be that he that comes to a house be a thief, he hath cause to fear;
if so be that he that comes to a house be a thief, he hath cause to Fear;
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but if he be a Child, he can call to his Father, the Master of the house, Take off your Dog.
but if he be a Child, he can call to his Father, the Master of the house, Take off your Dog.
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So when afflictions come to the wicked, they come with open devouring mouth, and they have cause to be afraid;
So when afflictions come to the wicked, they come with open devouring Mouth, and they have cause to be afraid;
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but those that have interest in God, may go with freedom unto God in prayer, and cry to the Lord to take off the dog, the affliction;
but those that have Interest in God, may go with freedom unto God in prayer, and cry to the Lord to take off the dog, the affliction;
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to keep it that it should do them no hurt at least. It is the Lord.
to keep it that it should do them no hurt At least. It is the Lord.
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Object. I but you will say, That though it be the Lord, yet it's this indeed that rather makes my affliction the greater;Object. I but you will say, That though it be the Lord, yet it's this indeed that rather makes my affliction the greater;
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to consider it comes from God: The thought that it's God in it strikes terror; because I am conscious of sin against God.
to Consider it comes from God: The Thought that it's God in it strikes terror; Because I am conscious of since against God.
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It is an affliction that comes for my sin, and therefore I see the displeasure of God in it;
It is an affliction that comes for my since, and Therefore I see the displeasure of God in it;
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and this makes it more grievous.
and this makes it more grievous.
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I would rather bear any thing from a creature, than to bear the displeasure of God in a creature;
I would rather bear any thing from a creature, than to bear the displeasure of God in a creature;
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that's that that is the greatest stick of all, and therefore every time I think it is the Lord, it rather adds to mine affliction.
that's that that is the greatest stick of all, and Therefore every time I think it is the Lord, it rather adds to mine affliction.
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Answ. To that I answer, First, It's true, many men that think that all is well between God and them in the time of their health and prosperity,Answer To that I answer, First, It's true, many men that think that all is well between God and them in the time of their health and Prosperity,
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yet when affliction comes, God appears to them, and they look upon God as an Enemy; this is dreadful:
yet when affliction comes, God appears to them, and they look upon God as an Enemy; this is dreadful:
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It's a fearful thing when God is a terror to a man in the day of Calamity.
It's a fearful thing when God is a terror to a man in the day of Calamity.
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You know what Jeremy saith Jer. 17. 17. Be not thou a terror to me, O Lord,
You know what Jeremiah Says Jer. 17. 17. Be not thou a terror to me, Oh Lord,
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for thou art my hope in the day of evil. for thou art my hope in the day of evil.
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If the soul may have God to be the hope of it in the day of evil, there's no evil terrible;
If the soul may have God to be the hope of it in the day of evil, there's no evil terrible;
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but if God be a terror then too, and write bitter things against the soul in the time of affliction, that's dreadful.
but if God be a terror then too, and write bitter things against the soul in the time of affliction, that's dreadful.
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But yet suppose thou seest God, even as an Enemy coming against thee; yet the consideration that it is the Lord, should make thee submit at least:
But yet suppose thou See God, even as an Enemy coming against thee; yet the consideration that it is the Lord, should make thee submit At least:
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For it is time for thee then to submit, if so be that God as an Enemy appears against thee:
For it is time for thee then to submit, if so be that God as an Enemy appears against thee:
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It's time for thee to make haste to make thy peace with God, yea, and thou hast the more cause to bless God, that he hath not destroyed thee.
It's time for thee to make haste to make thy peace with God, yea, and thou hast the more cause to bless God, that he hath not destroyed thee.
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What, dost thou apprehend God as an Enemy? O then, it's infinite Mercy thou art not destroyed.
What, dost thou apprehend God as an Enemy? O then, it's infinite Mercy thou art not destroyed.
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Certainly, if He be an Enemy to thee now, He was an Enemy before; only we are ready to judge according to present Administration.
Certainly, if He be an Enemy to thee now, He was an Enemy before; only we Are ready to judge according to present Administration.
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But this is certain, If God be an Enemy now, He was an Enemy all the time thou hadst thy Health,
But this is certain, If God be an Enemy now, He was an Enemy all the time thou Hadst thy Health,
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and wast in thy uttermost Prosperity; it's time for thee then to fall down, and make peace.
and wast in thy uttermost Prosperity; it's time for thee then to fallen down, and make peace.
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And what infinite cause hast thou to wonder, that thou art not utterly destroyed, and therefore reason to submit unto Him.
And what infinite cause hast thou to wonder, that thou art not utterly destroyed, and Therefore reason to submit unto Him.
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But yet it is a weakness in the Saints, and a temptation, often to judge of Gods dealings thus,
But yet it is a weakness in the Saints, and a temptation, often to judge of God's dealings thus,
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and to think that every time God appears against them, as if he were in hatred:
and to think that every time God appears against them, as if he were in hatred:
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As the People of Israel, in their Murmuring Discontented Mood, He brought us out of Egypt into this Wilderness, because He hated us; say they.
As the People of Israel, in their Murmuring Discontented Mood, He brought us out of Egypt into this Wilderness, Because He hated us; say they.
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O, this was wicked, and displeased God exceedingly.
O, this was wicked, and displeased God exceedingly.
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As we are not to judge of Gods Love by outward Prosperity, so not of His Hatred by outward Afflictions.
As we Are not to judge of God's Love by outward Prosperity, so not of His Hatred by outward Afflictions.
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Object. 2. But though I dare not think that God comes in a way of Hatred and Enmity,Object. 2. But though I Dare not think that God comes in a Way of Hatred and Enmity,
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yet there's a great deal of Displeasure for my sin; and it's that that makes it grievous to me.
yet there's a great deal of Displeasure for my since; and it's that that makes it grievous to me.
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And mark, Even this that was threatned to Ely, it was threatned for his sin,
And mark, Even this that was threatened to Ely, it was threatened for his since,
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and yet he falls down and submits, and saith, It is the Lord, let Him do what seemeth Him good.
and yet he falls down and submits, and Says, It is the Lord, let Him do what seems Him good.
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Yea, and we find the Servants of God, when they apprehended God appearing against their sin, that Consideration did quiet them so much the more:
Yea, and we find the Servants of God, when they apprehended God appearing against their since, that Consideration did quiet them so much the more:
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In Mich. 7. 9. I will bear the Indignation of the Lord, because I have sinned against Him:
In Mich. 7. 9. I will bear the Indignation of the Lord, Because I have sinned against Him:
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(Because.) And that fore-named place concerning David, 2 Sam. 15. 26. where you have such a Wonderful Gracious and Humble Submission unto the Dispose of God;
(Because.) And that forenamed place Concerning David, 2 Sam. 15. 26. where you have such a Wondered Gracious and Humble Submission unto the Dispose of God;
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where he saith, If He hath no pleasure in me, let Him do what seemeth Him good.
where he Says, If He hath no pleasure in me, let Him do what seems Him good.
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Why David was under almost as sore an Affliction as a man could be under, and it was for his sin too:
Why David was under almost as soar an Affliction as a man could be under, and it was for his since too:
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Yea, it was for a great sin, it was for his sin of Uncleanness, and his sin of Murder, that he was sain to flie for his Life,
Yea, it was for a great since, it was for his since of Uncleanness, and his since of Murder, that he was sain to fly for his Life,
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even before his own Son. It was as sore and hard an Affliction, and there was as much of the sting of the guilt of sin in it,
even before his own Son. It was as soar and hard an Affliction, and there was as much of the sting of the guilt of since in it,
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as any Affliction of any of the People of God, that ever we read of: And yet how humbly he submits, If he saith I have no delight in him,
as any Affliction of any of the People of God, that ever we read of: And yet how humbly he submits, If he Says I have no delight in him,
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behold, here I am, let him do what seemeth him good. behold, Here I am, let him do what seems him good.
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However, there is a vain Conceit abroad in the World, as if God chastised not his People for sin at all:
However, there is a vain Conceit abroad in the World, as if God chastised not his People for since At all:
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Yet certainly, the People of God, that walk close with God, they find there is a Chastisement,
Yet Certainly, the People of God, that walk close with God, they find there is a Chastisement,
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and a Fatherly Displeasure, though not the Revenge of a Judge.
and a Fatherly Displeasure, though not the Revenge of a Judge.
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And certainly, there can be no Argument taken from the absolute satisfaction of Christ, to prove that there is no Chastisement for sin;
And Certainly, there can be no Argument taken from the absolute satisfaction of christ, to prove that there is no Chastisement for since;
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for Christ did satisfie as fully for David and Ely, that were under the Law: They had the satisfaction of Christ perfect as well as you.
for christ did satisfy as Fully for David and Ely, that were under the Law: They had the satisfaction of christ perfect as well as you.
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Would it have been (do you think) a good Argument then, That if God Chastised for sin, he did not do justly, because Christ satisfied Gods Justice:
Would it have been (do you think) a good Argument then, That if God Chastised for since, he did not do justly, Because christ satisfied God's justice:
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Why did not Christ satisfie Gods Justice then? It was not a good Argument then, certainly it is not so now:
Why did not christ satisfy God's justice then? It was not a good Argument then, Certainly it is not so now:
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And for the New Testament, You are Chastised of the Lord, that you might not be Condemned with the World, 1 Cor. 11. 32. But I'll give you one other Scripture,
And for the New Testament, You Are Chastised of the Lord, that you might not be Condemned with the World, 1 Cor. 11. 32. But I'll give you one other Scripture,
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and that is is the Epistle of James 5. 14, 15. Is any sick among you, let him call for the Elders of the Church,
and that is is the Epistle of James 5. 14, 15. Is any sick among you, let him call for the Elders of the Church,
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and let them pray over him, &c. The Prayer of Faith shall save the sick, and the Lord shall raise him up;
and let them pray over him, etc. The Prayer of Faith shall save the sick, and the Lord shall raise him up;
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and if he have committed sins, they shall be forgiven him. and if he have committed Sins, they shall be forgiven him.
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Here the Apostle writes to the Saints, and speaks of Godly People, and speaks of them indefinitely:
Here the Apostle writes to the Saints, and speaks of Godly People, and speaks of them indefinitely:
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If any of them, if the most Godly in all the Church were sick, why, saith he, let him send for the Elders and let them Pray;
If any of them, if the most Godly in all the Church were sick, why, Says he, let him send for the Elders and let them Pray;
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and if he hath committed sins, then they shall be forgiven him.
and if he hath committed Sins, then they shall be forgiven him.
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So that any of the Saints may be in such a condition, as they may be Afflicted, and Afflicted for their sin;
So that any of the Saints may be in such a condition, as they may be Afflicted, and Afflicted for their since;
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If they have sinned, then they shall be forgiven. If they have sinned, then they shall be forgiven.
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To make this Supposition, and yet that this shall be a Truth, That it's impossible for any Godly People to be Afflicted for their sin, were a Contradiction:
To make this Supposition, and yet that this shall be a Truth, That it's impossible for any Godly People to be Afflicted for their since, were a Contradiction:
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For to say thus, If any Godly People be sick, let them take this Course, let them send for the Elders, and let them pray;
For to say thus, If any Godly People be sick, let them take this Course, let them send for the Elders, and let them pray;
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and if they have committed sin, it shall be forgiven them.
and if they have committed since, it shall be forgiven them.
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And yet the other to stand true, That no Godly People can be Afflicted for their sin:
And yet the other to stand true, That no Godly People can be Afflicted for their since:
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Certainly, these two cannot stand together, You will say, If they have committed sin, it shall be forgiven:
Certainly, these two cannot stand together, You will say, If they have committed since, it shall be forgiven:
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Was it not forgiven before?
Was it not forgiven before?
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True, they are forgiven in respect of Gods eternal Wrath, or in respect of the Guilt that binds them over to the satisfying of Revenging Justice:
True, they Are forgiven in respect of God's Eternal Wrath, or in respect of the Gilded that binds them over to the satisfying of Revenging justice:
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They are forgiven that, but they are not so forgiven, but that they need a Fatherly forgiveness still.
They Are forgiven that, but they Are not so forgiven, but that they need a Fatherly forgiveness still.
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Christ hath taken away already at first the Revenge of a Judge, but He hath not taken away all Fatherly Displeasure by his satisfying;
christ hath taken away already At First the Revenge of a Judge, but He hath not taken away all Fatherly Displeasure by his satisfying;
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For that's not at all to satisfie Justice: But God doth reserve this to himself, to deal with them as a Father.
For that's not At all to satisfy justice: But God does reserve this to himself, to deal with them as a Father.
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Indeed, through Christs satisfying, God will never deal with his People as a Judge to Revenge;
Indeed, through Christ satisfying, God will never deal with his People as a Judge to Revenge;
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but this doth not put them out of his way of dealing with them as a Father,
but this does not put them out of his Way of dealing with them as a Father,
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and they have need of Fatherly forgiveness still. And this is that that Christ teaches every one to pray;
and they have need of Fatherly forgiveness still. And this is that that christ Teaches every one to pray;
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Forgive us our sins, forgive us our Trespasses. Forgive us our Sins, forgive us our Trespasses.
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Some other Pleas and Objections may be made, but I shall rather hasten to the Use of the Point.
some other Pleasant and Objections may be made, but I shall rather hasten to the Use of the Point.
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Is the sight of God that, that should cause us humbly to submit? O let what hath been said in these several Considerations, serve to rebuke our Impatiency, our Fretting, and sinking Discouragements.
Is the sighed of God that, that should cause us humbly to submit? O let what hath been said in these several Considerations, serve to rebuke our Impatiency, our Fretting, and sinking Discouragements.
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Who art thou? And what art thou, that thou shouldest keep a stir under any hand of God? Do not say, It is so great,
Who art thou? And what art thou, that thou Shouldst keep a stir under any hand of God? Do not say, It is so great,
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and if it were any other Affliction, I would bear it; it is not for thee to choose thy Rod:
and if it were any other Affliction, I would bear it; it is not for thee to choose thy Rod:
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And thou canst not speak more of thy Affliction, than David might have done of his:
And thou Canst not speak more of thy Affliction, than David might have done of his:
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And therefore whatever thy thoughts may be, be humbled before God, that thou hast had any kind of Murmuring,
And Therefore whatever thy thoughts may be, be humbled before God, that thou hast had any kind of Murmuring,
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or Impatience under the Hand of God, any stirrings that way:
or Impatience under the Hand of God, any stirrings that Way:
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Who art thou, that thou must not be dealt withal, so as God hath dealt with others of his Saints before,
Who art thou, that thou must not be dealt withal, so as God hath dealt with Others of his Saints before,
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or as he doth deal with any others now? There's a notable Scripture;
or as he does deal with any Others now? There's a notable Scripture;
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O that it might have but such an effect as it had on Job! Compare these two in the Book of Job, Job 38. 2. Who is this that darkneth Counsel by words without Knowledge.
Oh that it might have but such an Effect as it had on Job! Compare these two in the Book of Job, Job 38. 2. Who is this that darkeneth Counsel by words without Knowledge.
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The Lord saith thus to Job: Who is this whose heart doth fret and is so impatient, who is it? Mark now afterwards,
The Lord Says thus to Job: Who is this whose heart does fret and is so impatient, who is it? Mark now afterwards,
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if you read the Scripture, from this place till you come to Chap. 42. you shall find that God is Manifesting himself there,
if you read the Scripture, from this place till you come to Chap. 42. you shall find that God is Manifesting himself there,
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and Revealing himself in his Glory and Righteousness to Job: Now in the 3d. verse, Job takes up the very words to himself, that God had before spoken:
and Revealing himself in his Glory and Righteousness to Job: Now in the 3d. verse, Job Takes up the very words to himself, that God had before spoken:
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Saith Job, Who is he that hideth Counsel without Knowledge? Therefore have I uttered that I understood not, things too wonderful for me, which I knew not.
Says Job, Who is he that Hideth Counsel without Knowledge? Therefore have I uttered that I understood not, things too wondered for me, which I knew not.
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God he saith, Who is this that uttereth words without knowledge? And then he shews himself;
God he Says, Who is this that utters words without knowledge? And then he shows himself;
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Look upon me, is it not I that have done it? Then Job saw that it was God that did it.
Look upon me, is it not I that have done it? Then Job saw that it was God that did it.
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I have meddled with things that I understood not, I have troubled my self like a Fool in things that I did not understand: I have meddled with things that I understood not, I have troubled my self like a Fool in things that I did not understand:
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O foolish wretched heart that I have!
Oh foolish wretched heart that I have!
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And then afterwards he saith, I have heard of thee by the hearing of the Ear,
And then afterwards he Says, I have herd of thee by the hearing of the Ear,
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but now mine Eye seeth thee; wherefore I abhor my self, and repent in Dust and Ashes. but now mine Eye sees thee; Wherefore I abhor my self, and Repent in Dust and Ashes.
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As if he should say, I'll never be Impatient more, I'll never have any risings of heart more against any of thy dealings towards me:
As if he should say, I'll never be Impatient more, I'll never have any risings of heart more against any of thy dealings towards me:
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For, Lord, now I see that I heard of thee; before I could have said, All things come by the Providence of God:
For, Lord, now I see that I herd of thee; before I could have said, All things come by the Providence of God:
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I could have said so, I, but now mine Eyes see thee, I have the sight of that Glorious, Infinite Majesty of thine, that art so infinitely Great, Blessed, and Holy;
I could have said so, I, but now mine Eyes see thee, I have the sighed of that Glorious, Infinite Majesty of thine, that art so infinitely Great, Blessed, and Holy;
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and therefore now I abhor my self in Dust and Ashes:
and Therefore now I abhor my self in Dust and Ashes:
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Let become of me what will, I have learned for ever to sanctifie that Holy Name of thine, It is the Lord, let Him do what seemeth Him good.
Let become of me what will, I have learned for ever to sanctify that Holy Name of thine, It is the Lord, let Him do what seems Him good.
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And therefore by way of Exhortation: O my Brethren, I beseech you apply these things unto your selves:
And Therefore by Way of Exhortation: Oh my Brothers, I beseech you apply these things unto your selves:
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In some of your Thoughts (it seems) I have been as Dead, hear then somewhat that I am this day to say to you;
In Some of your Thoughts (it seems) I have been as Dead, hear then somewhat that I am this day to say to you;
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as you know Dives said, If one come from the Dead, they will hear him. Here what I have to say to you from this Point.
as you know Dives said, If one come from the Dead, they will hear him. Here what I have to say to you from this Point.
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First, O let this sinck into your hearts, as if one should come from the Dead to speak it to you,First, Oh let this sink into your hearts, as if one should come from the Dead to speak it to you,
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namely this, That God is so infinitely worthy of Honour from you, that you should be at a point,
namely this, That God is so infinitely worthy of Honour from you, that you should be At a point,
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whether you Honour him either in the enjoyment of Mercy, or suffering of Affliction, it's no great matter:
whither you Honour him either in the enjoyment of Mercy, or suffering of Affliction, it's no great matter:
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The Honour of God should be so dear to you, and you should so much love him, your hearts should be so much with God,
The Honour of God should be so dear to you, and you should so much love him, your hearts should be so much with God,
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as you should leave it wholly to himself, which way he would be Honoured by you.
as you should leave it wholly to himself, which Way he would be Honoured by you.
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Surely, though we think we have a Love to God, and we would Honour him, yet our Love to God, and desire to Honour him, is very little;
Surely, though we think we have a Love to God, and we would Honour him, yet our Love to God, and desire to Honour him, is very little;
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If so be that we do not wholly resign up our selves to him, to do in us and by us as he will:
If so be that we do not wholly resign up our selves to him, to do in us and by us as he will:
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then indeed, is the heart right.
then indeed, is the heart right.
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And this is Honouring God as a God, when there is a full yielding up of the heart,
And this is Honouring God as a God, when there is a full yielding up of the heart,
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and when it is in a manner indifferent what way God will take. Then your hearts are come to a right frame.
and when it is in a manner indifferent what Way God will take. Then your hearts Are come to a right frame.
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Secondly, The second thing that I would say to you, is this, That there is so great evil in sin (and O that God would make it take as great an Impression upon you,Secondly, The second thing that I would say to you, is this, That there is so great evil in since (and Oh that God would make it take as great an Impression upon you,
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as if one from the Dead spake it) as the least stopping one in the way of sin, the least abating the power of sin hath so much good in it,
as if one from the Dead spoke it) as the least stopping one in the Way of since, the least abating the power of since hath so much good in it,
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as it's enough to countervail the greatest evil in the greatest Afflictions in the World.
as it's enough to countervail the greatest evil in the greatest Afflictions in the World.
c-acp pn31|vbz d pc-acp vvi dt js n-jn p-acp dt js n2 p-acp dt n1.
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O this Principle would be of mighty use in the hearts of People, when any Affliction doth befal them or their Family;
O this Principle would be of mighty use in the hearts of People, when any Affliction does befall them or their Family;
sy d n1 vmd vbi pp-f j n1 p-acp dt n2 pp-f n1, c-crq d n1 vdz vvi pno32 cc po32 n1;
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but doth God by this (at least) stop me in any way of sin? Doth not God by this, some way,
but does God by this (At least) stop me in any Way of since? Does not God by this, Some Way,
cc-acp vdz np1 p-acp d (p-acp ds) vvb pno11 p-acp d n1 pp-f n1? vdz xx np1 p-acp d, d n1,
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or other, help me against some sin? O then, the Affliction is well paid for.
or other, help me against Some since? O then, the Affliction is well paid for.
cc j-jn, vvb pno11 p-acp d n1? sy av, dt n1 vbz av vvn p-acp.
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I have now a greater good abundantly, than the evil of the Affliction comes to; There was a little bitter, but here's a great deal more sweet.
I have now a greater good abundantly, than the evil of the Affliction comes to; There was a little bitter, but here's a great deal more sweet.
pns11 vhb av dt jc j av-j, cs dt n-jn pp-f dt n1 vvz p-acp; pc-acp vbds dt j j, cc-acp av|vbz dt j n1 av-dc j.
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Thirdly, There is more good in any Exercise of any Grace, than there is evil in the bearing of any Affliction: If God doth bring an Affliction but for the Exercise of any Grace,Thirdly, There is more good in any Exercise of any Grace, than there is evil in the bearing of any Affliction: If God does bring an Affliction but for the Exercise of any Grace,
ord, pc-acp vbz av-dc j p-acp d n1 pp-f d n1, cs pc-acp vbz j-jn p-acp dt n-vvg pp-f d n1: cs np1 vdz vvi dt n1 cc-acp p-acp dt n1 pp-f d n1,
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or for the stirring up thy heart but to look towards him, there may be more good in that,
or for the stirring up thy heart but to look towards him, there may be more good in that,
cc p-acp dt vvg a-acp po21 n1 cc-acp pc-acp vvi p-acp pno31, pc-acp vmb vbi av-dc j p-acp d,
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then there is evil in any Affliction. Perhaps thou art going up and down muddling in the World,
then there is evil in any Affliction. Perhaps thou art going up and down muddling in the World,
cs pc-acp vbz j-jn p-acp d n1. av pns21 vb2r vvg a-acp cc a-acp vvg p-acp dt n1,
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and thy Thoughts were but little upon him before;
and thy Thoughts were but little upon him before;
cc po21 n2 vbdr p-acp j p-acp pno31 a-acp;
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why if by Afflictions thou comest but to look after God, his is a greater good than the evil of the Affliction comes to.
why if by Afflictions thou Comest but to look After God, his is a greater good than the evil of the Affliction comes to.
c-crq cs p-acp n2 pns21 vv2 p-acp pc-acp vvi p-acp np1, po31 vbz dt jc j cs dt n-jn pp-f dt n1 vvz p-acp.
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But if God Blesses thee so as thou comest to Exercise Grace in it, Humility, Patience, Self-denial, Faith;
But if God Blesses thee so as thou Comest to Exercise Grace in it, Humility, Patience, Self-denial, Faith;
p-acp cs np1 vvz pno21 av c-acp pns21 vv2 pc-acp vvi n1 p-acp pn31, n1, n1, n1, n1;
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O here thine Affliction is abundantly made up:
Oh Here thine Affliction is abundantly made up:
uh av po21 n1 vbz av-j vvn a-acp:
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Oh! labour therefore upon the Consideration of this, that It is the Lord, to submit humbly to him; this is acceptable to God.
Oh! labour Therefore upon the Consideration of this, that It is the Lord, to submit humbly to him; this is acceptable to God.
uh n1 av p-acp dt n1 pp-f d, cst pn31 vbz dt n1, pc-acp vvi av-j p-acp pno31; d vbz j p-acp np1.
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Suppose you have two Children that were sick, it may be one he riggles and keeps a stir,
Suppose you have two Children that were sick, it may be one he riggles and keeps a stir,
vvb pn22 vhb crd n2 cst vbdr j, pn31 vmb vbi crd pns31 vvz cc vvz dt n1,
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and will take nothing that you give him;
and will take nothing that you give him;
cc vmb vvi pix cst pn22 vvb pno31;
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but now you have another Child lies, and he is sick too, and he saith, Father, Mother, I'll do what you will have me, I'll take what you will give me, do but tell me what you would have done, I'll presently do it;
but now you have Another Child lies, and he is sick too, and he Says, Father, Mother, I'll do what you will have me, I'll take what you will give me, do but tell me what you would have done, I'll presently do it;
cc-acp av pn22 vhb j-jn n1 vvz, cc pns31 vbz j av, cc pns31 vvz, n1, n1, pns11|vmb vdi r-crq pn22 vmb vhi pno11, pns11|vmb vvi r-crq pn22 vmb vvi pno11, vdb p-acp vvi pno11 r-crq pn22 vmd vhi vdn, pns11|vmb av-j vdi pn31;
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though it be never so grievous and bitter, I'll take it.
though it be never so grievous and bitter, I'll take it.
cs pn31 vbb av-x av j cc j, pns11|vmb vvi pn31.
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Now would it not make your hearts relent towards such a Child, that should be so yieldable, will lie this way,
Now would it not make your hearts relent towards such a Child, that should be so yieldable, will lie this Way,
av vmd pn31 xx vvi po22 n2 vvi p-acp d dt n1, cst vmd vbi av j, vmb vvi d n1,
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or that way, take this thing, or that thing, and all because it comes from a Father:
or that Way, take this thing, or that thing, and all Because it comes from a Father:
cc d n1, vvb d n1, cc d n1, cc d c-acp pn31 vvz p-acp dt n1:
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If the Child should say to you, It's true, I am Sick and Ill, but I know you love me,
If the Child should say to you, It's true, I am Sick and Ill, but I know you love me,
cs dt n1 vmd vvi p-acp pn22, pn31|vbz j, pns11 vbm j cc j-jn, cc-acp pns11 vvb pn22 vvb pno11,
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and know what's better for me than I do, and therefore I'll take it: Would not this be very acceptable? O this it is which the Lord accepts,
and know what's better for me than I do, and Therefore I'll take it: Would not this be very acceptable? O this it is which the Lord accepts,
cc vvb q-crq|vbz j p-acp pno11 cs pns11 vdb, cc av pns11|vmb vvi pn31: vmd xx d vbi av j? sy d pn31 vbz r-crq dt n1 vvz,
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when his Children do behave themselves so under his Afcting Hand. And my Brethren, This further helps against a great many Temptations:
when his Children do behave themselves so under his Afcting Hand. And my Brothers, This further helps against a great many Temptations:
c-crq po31 n2 vdb vvi px32 av p-acp po31 j-vvg n1. cc po11 n2, d jc n2 p-acp dt j d n2:
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When Job did but say this, The Lord giveth, and the Lord taketh away, let Him do what seemeth Him good.
When Job did but say this, The Lord gives, and the Lord Takes away, let Him do what seems Him good.
c-crq np1 vdd p-acp vvi d, dt n1 vvz, cc dt n1 vvz av, vvb pno31 vdi r-crq vvz pno31 j.
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The Devil saw his hopes gone, then his hopes of doing that hurt and mischief that he intended was gone.
The devil saw his hope's gone, then his hope's of doing that hurt and mischief that he intended was gone.
dt n1 vvd po31 n2 vvn, cs po31 n2 pp-f vdg d n1 cc n1 cst pns31 vvd vbds vvn.
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O the heart is in a safe condition, that is thus submissive unto God:
O the heart is in a safe condition, that is thus submissive unto God:
sy dt n1 vbz p-acp dt j n1, cst vbz av j p-acp np1:
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Others that have Fretting Impatient hearts, are subject to abundance of Temptations, but the danger of Temptation is over,
Others that have Fretting Impatient hearts, Are Subject to abundance of Temptations, but the danger of Temptation is over,
ng2-jn cst vhb vvg j n2, vbr j-jn p-acp n1 pp-f n2, cc-acp dt n1 pp-f n1 vbz a-acp,
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when thy heart comes to this.
when thy heart comes to this.
c-crq po21 n1 vvz p-acp d.
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And this will make the Affliction very easie unto thee, when thou bringest thy heart to this:
And this will make the Affliction very easy unto thee, when thou bringest thy heart to this:
cc d vmb vvi dt n1 av j p-acp pno21, c-crq pns21 vv2 po21 n1 p-acp d:
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It may be others may think that's very sore and hard with thee, I, but thou findest it very easie, abundance of sweetness comes in with this:
It may be Others may think that's very soar and hard with thee, I, but thou Findest it very easy, abundance of sweetness comes in with this:
pn31 vmb vbi n2-jn vmb vvi cst|vbz j n1 cc av-j p-acp pno21, pns11, cc-acp pns21 vv2 pn31 av j, n1 pp-f n1 vvz p-acp p-acp d:
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Yea, I appeal to the Experience of the Saints, that knows but what this means;
Yea, I appeal to the Experience of the Saints, that knows but what this means;
uh, pns11 vvb p-acp dt n1 pp-f dt n2, cst vvz p-acp r-crq d n2;
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Whether ever had you more Comfort in all your Lives, than at that time when you have been most Afflicted,
Whither ever had you more Comfort in all your Lives, than At that time when you have been most Afflicted,
cs av vhd pn22 av-dc n1 p-acp d po22 n2, cs p-acp d n1 c-crq pn22 vhb vbn av-ds j-vvn,
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and yet brought your hearts to this Temper and Disposition. O therefore learn to work these things upon your hearts.
and yet brought your hearts to this Temper and Disposition. O Therefore Learn to work these things upon your hearts.
cc av vvd po22 n2 p-acp d vvi cc n1. sy av vvi pc-acp vvi d n2 p-acp po22 n2.
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It's an easie matter for Men and Women to speak these things, but to have the effectual working of these things upon the heart, that's not so easie:
It's an easy matter for Men and Women to speak these things, but to have the effectual working of these things upon the heart, that's not so easy:
pn31|vbz dt j n1 p-acp n2 cc n2 pc-acp vvi d n2, cc-acp pc-acp vhi dt j n-vvg pp-f d n2 p-acp dt n1, d|vbz xx av j:
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To sanctifie Gods Name in the Fire. Carnal hearts, they have many poor things to help themselves in their Afflictions:
To sanctify God's Name in the Fire. Carnal hearts, they have many poor things to help themselves in their Afflictions:
pc-acp vvi npg1 n1 p-acp dt n1. j n2, pns32 vhb d j n2 pc-acp vvi px32 p-acp po32 n2:
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They say this, It is my ill Fortune this befel me; and another saith this, This befals all Men, one or other, it's common:
They say this, It is my ill Fortune this befell me; and Another Says this, This befalls all Men, one or other, it's Common:
pns32 vvb d, pn31 vbz po11 j-jn n1 d vvd pno11; cc n-jn vvz d, d vvz d n2, crd cc n-jn, pn31|vbz j:
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Others say thus, We must, we cannot help it, and we must submit to it. Another thinks thus, Why, I hope, it will be over.
Others say thus, We must, we cannot help it, and we must submit to it. another thinks thus, Why, I hope, it will be over.
n2-jn vvb av, pns12 vmb, pns12 vmbx vvi pn31, cc pns12 vmb vvi p-acp pn31. n-jn vvz av, uh-crq, pns11 vvb, pn31 vmb vbi a-acp.
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These are poor Reasonings to work upon the heart, in the day of Affliction: But now a gracious heart should get up higher above all these;
These Are poor Reasonings to work upon the heart, in the day of Affliction: But now a gracious heart should get up higher above all these;
d vbr j n2-vvg p-acp n1 p-acp dt n1, p-acp dt n1 pp-f n1: cc-acp av dt j n1 vmd vvi a-acp av-jc p-acp d d;
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It is the Lord, and there look into the Counsels of God, and seek to know the Mind of God,It is the Lord, and there look into the Counsels of God, and seek to know the Mind of God,
pn31 vbz dt n1, cc pc-acp vvi p-acp dt n2 pp-f np1, cc vvb pc-acp vvi dt n1 pp-f np1,
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and to sanctifie the Name of God. O, Grace (my Brethren) hath many Excellencies in it;
and to sanctify the Name of God. O, Grace (my Brothers) hath many Excellencies in it;
cc pc-acp vvi dt n1 pp-f np1. sy, n1 (po11 n2) vhz d n2 p-acp pn31;
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but among other things, this is not the least, That it hath such a mighty Power to help Men in the day of their Affliction;
but among other things, this is not the least, That it hath such a mighty Power to help Men in the day of their Affliction;
cc-acp p-acp j-jn n2, d vbz xx dt ds, cst pn31 vhz d dt j n1 pc-acp vvi n2 p-acp dt n1 pp-f po32 n1;
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a mighty Power to sweeten the heart, and to take away the sting and evil of all Afflictions,
a mighty Power to sweeten the heart, and to take away the sting and evil of all Afflictions,
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and to carry the Soul on comfortably in the time of all Dangers and Trials. O labour to have this wrought upon your hearts!
and to carry the Soul on comfortably in the time of all Dangers and Trials. O labour to have this wrought upon your hearts!
cc pc-acp vvi dt n1 a-acp av-j p-acp dt n1 pp-f d n2 cc n2. sy n1 pc-acp vhi d vvn p-acp po22 n2!
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For by this you will manifest much Beauty in Grace, much Excellency in Grace; it will be a means to Convince all that are about you.
For by this you will manifest much Beauty in Grace, much Excellency in Grace; it will be a means to Convince all that Are about you.
p-acp p-acp d pn22 vmb vvi d n1 p-acp n1, d n1 p-acp n1; pn31 vmb vbi dt n2 pc-acp vvi d cst vbr p-acp pn22.
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All those that profess Godliness, should labour to behave themselves so as to do that that others cannot do in the time of Affliction:
All those that profess Godliness, should labour to behave themselves so as to do that that Others cannot do in the time of Affliction:
av-d d cst vvb n1, vmd vvi pc-acp vvi px32 av p-acp pc-acp vdi d d n2-jn vmbx vdi p-acp dt n1 pp-f n1:
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They should then shew what Grace can do.
They should then show what Grace can do.
pns32 vmd av vvi r-crq n1 vmb vdi.
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As David in another Case, said to the King of Achish, Thou shalt see what thy Servant can do.
As David in Another Case, said to the King of Achish, Thou shalt see what thy Servant can do.
p-acp np1 p-acp j-jn n1, vvd p-acp dt n1 pp-f np1, pns21 vm2 vvi r-crq po21 n1 vmb vdi.
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So now in the time of Affliction, a gracious heart should put it to this; Come let's see what Grace can do.
So now in the time of Affliction, a gracious heart should put it to this; Come let's see what Grace can do.
av av p-acp dt n1 pp-f n1, dt j n1 vmd vvi pn31 p-acp d; vvb vvb|pno12 vvi r-crq n1 vmb vdi.
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And certainly, this will be the way for removing of Afflictions sooner, when the heart is brought thus to yield unto the Lord:
And Certainly, this will be the Way for removing of Afflictions sooner, when the heart is brought thus to yield unto the Lord:
cc av-j, d vmb vbi dt n1 p-acp vvg pp-f n2 av-c, c-crq dt n1 vbz vvn av pc-acp vvi p-acp dt n1:
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Wherefore that you may bring your hearts to this in the day of your Affliction, labour in the constant Course of your Life, to Converse much with God.
Wherefore that you may bring your hearts to this in the day of your Affliction, labour in the constant Course of your Life, to Converse much with God.
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Those that walk with God (according to the Text that you know I am upon) and Converse much with God in the day of their Health,
Those that walk with God (according to the Text that you know I am upon) and Converse much with God in the day of their Health,
d cst vvb p-acp np1 (vvg p-acp dt n1 cst pn22 vvb pns11 vbm p-acp) cc vvb d p-acp np1 p-acp dt n1 pp-f po32 n1,
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why their hearts will in a kind of Natural-way, work up to God in the time of Affliction;
why their hearts will in a kind of Natural way, work up to God in the time of Affliction;
c-crq po32 n2 vmb p-acp dt n1 pp-f n1, vvb a-acp p-acp np1 p-acp dt n1 pp-f n1;
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then the Thoughts of God will be as suitable to thee, as Fire is to Fire:
then the Thoughts of God will be as suitable to thee, as Fire is to Fire:
av dt n2 pp-f np1 vmb vbi a-acp j p-acp pno21, c-acp n1 vbz p-acp n1:
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Fire ascends up to Fire, because of the suitableness of the Fire that is here, to that that is above.
Fire ascends up to Fire, Because of the suitableness of the Fire that is Here, to that that is above.
n1 vvz a-acp p-acp n1, c-acp pp-f dt n1 pp-f dt n1 cst vbz av, p-acp d cst vbz a-acp.
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Why so the heart will work up to God in a kind of Natural-way, because God is so suitable to the heart, the heart having so much Converse with God in the day of Prosperity.
Why so the heart will work up to God in a kind of Natural way, Because God is so suitable to the heart, the heart having so much Converse with God in the day of Prosperity.
uh-crq av dt n1 vmb vvi a-acp p-acp np1 p-acp dt n1 pp-f n1, c-acp np1 vbz av j p-acp dt n1, dt n1 vhg av av-d vvi p-acp np1 p-acp dt n1 pp-f n1.
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And labour throughly to Convince your hearts of this thing, That there is no Good in any Creature,
And labour thoroughly to Convince your hearts of this thing, That there is no Good in any Creature,
cc n1 av-j pc-acp vvi po22 n2 pp-f d n1, cst pc-acp vbz dx j p-acp d n1,
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but only in the Reference that it hath to God:
but only in the Referente that it hath to God:
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There is no Good in Health, in Liberty, in your Names, in your Lives, in your Estates, any further than they have some Reference to God, the infinite first Good, the chief and high Good.
There is no Good in Health, in Liberty, in your Names, in your Lives, in your Estates, any further than they have Some Referente to God, the infinite First Good, the chief and high Good.
pc-acp vbz dx j p-acp n1, p-acp n1, p-acp po22 n2, p-acp po22 n2, p-acp po22 n2, d jc cs pns32 vhb d n1 p-acp np1, dt j ord j, dt j-jn cc j j.
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It's an easie matter in a way of Reason, to Convince any one that this is a Truth.
It's an easy matter in a Way of Reason, to Convince any one that this is a Truth.
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But now to have this Principle indeed wrought upon your heart, not only to say so in a way of Arguing,
But now to have this Principle indeed wrought upon your heart, not only to say so in a Way of Arguing,
p-acp av pc-acp vhi d n1 av vvn p-acp po22 n1, xx av-j pc-acp vvi av p-acp dt n1 pp-f vvg,
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but I account in my Soul of no good in any thing further, than it hath reference to God.
but I account in my Soul of no good in any thing further, than it hath Referente to God.
cc-acp pns11 vvb p-acp po11 n1 pp-f dx j p-acp d n1 av-jc, cs pn31 vhz n1 p-acp np1.
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As now, I have for the present Health of Body:
As now, I have for the present Health of Body:
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Where doth the good of the Health of my Body lie? It is, That while I have Health, I have Ability to serve God,
Where does the good of the Health of my Body lie? It is, That while I have Health, I have Ability to serve God,
c-crq vdz dt j pp-f dt n1 pp-f po11 n1 vvi? pn31 vbz, cst cs pns11 vhb n1, pns11 vhb n1 pc-acp vvi np1,
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and be useful in the place where God hath set me.
and be useful in the place where God hath Set me.
cc vbi j p-acp dt n1 c-crq np1 vhz vvn pno11.
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I have an Estate, Wherein lies the good of it? It lies in this, That by this I may be Instrumental for God, more than others.
I have an Estate, Wherein lies the good of it? It lies in this, That by this I may be Instrumental for God, more than Others.
pns11 vhb dt n1, q-crq vvz dt j pp-f pn31? pn31 vvz p-acp d, cst p-acp d pns11 vmb vbi j p-acp np1, av-dc cs n2-jn.
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If I Live, Wherein lies the good of Life? Why that I may be useful to the Church, in the way wherein God hath set me.
If I Live, Wherein lies the good of Life? Why that I may be useful to the Church, in the Way wherein God hath Set me.
cs pns11 vvb, q-crq vvz dt j pp-f n1? q-crq d pns11 vmb vbi j p-acp dt n1, p-acp dt n1 c-crq np1 vhz vvn pno11.
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Now when the heart is principled in this, then if God takes away my Health then it seems God hath no further use of my Health for the present,
Now when the heart is principled in this, then if God Takes away my Health then it seems God hath no further use of my Health for the present,
av c-crq dt n1 vbz vvn p-acp d, av cs np1 vvz av po11 n1 cs pn31 vvz np1 vhz dx jc n1 pp-f po11 n1 p-acp dt j,
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but would rather Honour Himself in another way upon me; why now there is no good in my Health.
but would rather Honour Himself in Another Way upon me; why now there is no good in my Health.
cc-acp vmd av-c vvi px31 p-acp j-jn n1 p-acp pno11; q-crq av pc-acp vbz dx j p-acp po11 n1.
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And if God take away my Estate, then he would rather Honour Himself in the exercise of my Humility, and of my Patience.
And if God take away my Estate, then he would rather Honour Himself in the exercise of my Humility, and of my Patience.
cc cs np1 vvb av po11 n1, cs pns31 vmd av-c vvi px31 p-acp dt n1 pp-f po11 n1, cc pp-f po11 n1.
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If God takes away my Life, then God will rather have His Honour from my Soul, to joyn with Angels and Saints, in Honouring of Him that way, rather than in Imploying of me any further in this World.
If God Takes away my Life, then God will rather have His Honour from my Soul, to join with Angels and Saints, in Honouring of Him that Way, rather than in Employing of me any further in this World.
cs np1 vvz av po11 n1, cs np1 vmb av-c vhi po31 n1 p-acp po11 n1, pc-acp vvi p-acp n2 cc n2, p-acp vvg pp-f pno31 cst n1, av-c cs p-acp vvg pp-f pno11 d jc p-acp d n1.
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Such a Principle as this is, would mightily help the heart in the day of Affliction.
Such a Principle as this is, would mightily help the heart in the day of Affliction.
d dt n1 c-acp d vbz, vmd av-j vvi dt n1 p-acp dt n1 pp-f n1.
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Certainly our Happiness doth not depend upon what we have here in this World:
Certainly our Happiness does not depend upon what we have Here in this World:
av-j po12 n1 vdz xx vvi p-acp r-crq pns12 vhb av p-acp d n1:
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The reason why the heart is so troubled in the time of Affliction, it is because of this, That Men and Women look upon their Happiness to consist in the enjoyment of these things:
The reason why the heart is so troubled in the time of Affliction, it is Because of this, That Men and Women look upon their Happiness to consist in the enjoyment of these things:
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O no, thou Dishonourest the Name of Christ, and thy holy Profession, to think that thy Happiness should depend upon such poor things as these are.
Oh no, thou Dishonourest the Name of christ, and thy holy Profession, to think that thy Happiness should depend upon such poor things as these Are.
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Surely, Jesus Christ hath not come to shed His Blood, and to purchase Happiness for the Saints;
Surely, jesus christ hath not come to shed His Blood, and to purchase Happiness for the Saints;
np1, np1 np1 vhz xx vvn pc-acp vvi po31 n1, cc pc-acp vvi n1 p-acp dt n2;
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and when all comes too, it should be so poor as to depend upon all the uncertainty that we have in this World:
and when all comes too, it should be so poor as to depend upon all the uncertainty that we have in this World:
cc c-crq d vvz av, pn31 vmd vbi av j c-acp pc-acp vvi p-acp d dt n1 cst pns12 vhb p-acp d n1:
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No, no, thy Happiness lies hihger, Thy Life is hid with Christ in God.
No, no, thy Happiness lies hihger, Thy Life is hid with christ in God.
uh-dx, uh-dx, po21 n1 vvz n1, po21 n1 vbz vvn p-acp np1 p-acp np1.
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If a man hath a Jewel worth many Thousands, and his House should be on Fire,
If a man hath a Jewel worth many Thousands, and his House should be on Fire,
cs dt n1 vhz dt n1 n1 d crd, cc po31 n1 vmd vbi p-acp n1,
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why though he loses the Lumber and Stuff in the House, yet if he be sure the Jewel is safe, he is quiet.
why though he loses the Lumber and Stuff in the House, yet if he be sure the Jewel is safe, he is quiet.
q-crq cs pns31 vvz dt n1 cc vvb p-acp dt n1, av cs pns31 vbb j dt n1 vbz j, pns31 vbz j-jn.
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Now the Saints they may be sure that they are safe for Eternity, and therefore it is not much what other things be.
Now the Saints they may be sure that they Are safe for Eternity, and Therefore it is not much what other things be.
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Oh consider of these things, and work them upon your hearts. That's the Second Point. But a word or two of the other, that is:
O Consider of these things, and work them upon your hearts. That's the Second Point. But a word or two of the other, that is:
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That that which seems ill to us, may seem good to God. It is the Lord, let Him do what seemeth Him good.
That that which seems ill to us, may seem good to God. It is the Lord, let Him do what seems Him good.
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Certainly, for the present it did not seem very good to Ely: If that Ely 's judgement had been askt of those things, Ely would have said, that they had been very sad.
Certainly, for the present it did not seem very good to Ely: If that Ely is judgement had been asked of those things, Ely would have said, that they had been very sad.
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I, but as I remember, Luther once said, when he was Condemn'd and Rail'd upon at Noremberg, saith he, There's one thing Concluded at Noremberg, and another thing Concluded in Heaven: In Heaven there's not the same Judgment of my Cause,
I, but as I Remember, Luther once said, when he was Condemned and Railed upon At Nuremberg, Says he, There's one thing Concluded At Nuremberg, and Another thing Concluded in Heaven: In Heaven there's not the same Judgement of my Cause,
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as at Noremberg. And so it may be said concerning Affliction, There's one thing many times Concluded in my Wretched, Weak, Foolish, and Unbelieveing Heart; and another thing in Heaven:
as At Nuremberg. And so it may be said Concerning Affliction, There's one thing many times Concluded in my Wretched, Weak, Foolish, and Unbelieving Heart; and Another thing in Heaven:
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One thing concluded in the world, and in mens rumours; and another thing in Heaven.
One thing concluded in the world, and in men's rumours; and Another thing in Heaven.
pi n1 vvn p-acp dt n1, cc p-acp ng2 n2; cc j-jn n1 p-acp n1.
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It's some comfort to a man though he hears rumours abroad in the world, if then he can have his own heart to contradict them.
It's Some Comfort to a man though he hears rumours abroad in the world, if then he can have his own heart to contradict them.
pn31|vbz d n1 p-acp dt n1 cs pns31 vvz n2 av p-acp dt n1, cs av pns31 vmb vhi po31 d n1 pc-acp vvi pno32.
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If he had nothing else to think but this, Well that that's spoken in the World is one thing,
If he had nothing Else to think but this, Well that that's spoken in the World is one thing,
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and that that I find in my heart is another; that's comfortable: But this is greater comfort, Thou art my portion, saith my Soul;
and that that I find in my heart is Another; that's comfortable: But this is greater Comfort, Thou art my portion, Says my Soul;
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saith the Church in the Book of the Lamentations; as if she should say, Well, the temptation saith that God hath left me, the Devil saith thus;
Says the Church in the Book of the Lamentations; as if she should say, Well, the temptation Says that God hath left me, the devil Says thus;
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I but thou art my portion, saith my Soul: That was comfortable.
I but thou art my portion, Says my Soul: That was comfortable.
pns11 p-acp pns21 vb2r po11 n1, vvz po11 n1: cst vbds j.
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If so be that God speaks peace, it's more than if our own Souls speaks peace: Thou shalt choose our inheritance:
If so be that God speaks peace, it's more than if our own Souls speaks peace: Thou shalt choose our inheritance:
cs av vbb d n1 vvz n1, pn31|vbz dc cs cs po12 d n2 vvz n1: pns21 vm2 vvi po12 n1:
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Thy choice is better then our own.
Thy choice is better then our own.
po21 n1 vbz jc cs po12 d.
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If we had alwayes what's good in our own Eyes, wo were to us, we were undone.
If we had always what's good in our own Eyes, woe were to us, we were undone.
cs pns12 vhd av r-crq|vbz j p-acp po12 d n2, n1 vbdr p-acp pno12, pns12 vbdr vvn.
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You would not think it, but certainly it is as heavy a judgment as can befal one in this world;
You would not think it, but Certainly it is as heavy a judgement as can befall one in this world;
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that God should say, You shall do and you shall have what is good in your own eyes.
that God should say, You shall do and you shall have what is good in your own eyes.
cst np1 vmd vvi, pn22 vmb vdi cc pn22 vmb vhi r-crq vbz j p-acp po22 d n2.
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Suppose that God should say but this morning concerning every one of you, Well, you shall hencforward have whatsoever is good in your own Eyes.
Suppose that God should say but this morning Concerning every one of you, Well, you shall hencforward have whatsoever is good in your own Eyes.
vvb cst np1 vmd vvi p-acp d n1 vvg d crd pp-f pn22, av, pn22 vmb av vhi r-crq vbz j p-acp po22 d n2.
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why you would think that you might go away and be glad of this; Glad, you had cause of going away with ringing of Hands, and howling and crying,
why you would think that you might go away and be glad of this; Glad, you had cause of going away with ringing of Hands, and howling and crying,
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if God should say thus, concerning any of you.
if God should say thus, Concerning any of you.
cs np1 vmd vvi av, vvg d pp-f pn22.
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O no, it's better that our Lives, Liberties, Estates, Comforts, Happiness, and all be in Gods Hands than our own, to be disposed of so as seemeth good in Gods Eyes, rather than to be disposed of so as seemeth good in our own Eyes.
O no, it's better that our Lives, Liberties, Estates, Comforts, Happiness, and all be in God's Hands than our own, to be disposed of so as seems good in God's Eyes, rather than to be disposed of so as seems good in our own Eyes.
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I verily believe that many of you may be able to look back to the providences of God towards you,
I verily believe that many of you may be able to look back to the providences of God towards you,
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and to say, That suppose God had Twenty years ago said to me, I'll give you leave to dispose of your selves as you would:
and to say, That suppose God had Twenty Years ago said to me, I'll give you leave to dispose of your selves as you would:
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O many may be able to say, They certainly could never have disposed so well of themselves as God hath:
O many may be able to say, They Certainly could never have disposed so well of themselves as God hath:
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And they would be loath to go back again to the Twenty years past, though they should begin and have liberty to dispose of themselves as they please:
And they would be loath to go back again to the Twenty Years past, though they should begin and have liberty to dispose of themselves as they please:
cc pns32 vmd vbi j pc-acp vvi av av p-acp dt crd n2 j, cs pns32 vmd vvi cc vhb n1 pc-acp vvi pp-f px32 a-acp pns32 vvb:
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In Heb. 12. 11. saith the Apostle there, No Affliction for the present seemeth Joyous to us but Grievous,
In Hebrew 12. 11. Says the Apostle there, No Affliction for the present seems Joyous to us but Grievous,
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but afterwards, saith the Text, it works thus and thus. but afterwards, Says the Text, it works thus and thus.
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I, but things do seem to God as they are present alwayes, but they do not seem so to us till afterwards.
I, but things do seem to God as they Are present always, but they do not seem so to us till afterwards.
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After the Affliction is over then they seem good to us, but they seem good to God at the very present.
After the Affliction is over then they seem good to us, but they seem good to God At the very present.
p-acp dt n1 vbz a-acp av pns32 vvb j p-acp pno12, cc-acp pns32 vvb j p-acp np1 p-acp dt j j.
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We judge things by the outward appearance, but God judges things according to what they are.
We judge things by the outward appearance, but God judges things according to what they Are.
pns12 vvb n2 p-acp dt j n1, cc-acp np1 vvz n2 vvg p-acp r-crq pns32 vbr.
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Things seem to us according as they either make for or against our outward good, we are led so much by sense:
Things seem to us according as they either make for or against our outward good, we Are led so much by sense:
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But they seem to God according as they are for or against his Glory and the last good of all.
But they seem to God according as they Are for or against his Glory and the last good of all.
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They seem good or ill to us according as they are for or against some particular good;
They seem good or ill to us according as they Are for or against Some particular good;
pns32 vvb j cc av-jn p-acp pno12 p-acp a-acp pns32 vbr p-acp cc p-acp d j j;
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if they strike at such a particular we judge by particulars:
if they strike At such a particular we judge by particulars:
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But now, God he judges things by the proportion they have to the general, to all things at once.
But now, God he judges things by the proportion they have to the general, to all things At once.
cc-acp av, np1 pns31 vvz n2 p-acp dt n1 pns32 vhb p-acp dt n1, p-acp d n2 p-acp a-acp.
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It's that that makes us to give very wrong Judgment of things when we look but to particulars,
It's that that makes us to give very wrong Judgement of things when we look but to particulars,
pn31|vbz d cst vvz pno12 pc-acp vvi av j-jn n1 pp-f n2 c-crq pns12 vvb cc-acp p-acp n2-j,
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and do not compare one with another, and raise a Judgment upon things all things considered.
and do not compare one with Another, and raise a Judgement upon things all things considered.
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So God doth, God doth not so much look at things how they are in reference to this or the other good;
So God does, God does not so much look At things how they Are in Referente to this or the other good;
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but how things are in reference to all together in the general. We know some things may cross some particular, but they may be useful to another.
but how things Are in Referente to all together in the general. We know Some things may cross Some particular, but they may be useful to Another.
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Now that thats good in the general doth seem good to God, though it may go cross to some particular.
Now that thats good in the general does seem good to God, though it may go cross to Some particular.
av d d|vbz j p-acp dt n1 vdz vvi j p-acp np1, cs pn31 vmb vvi n1 p-acp d j.
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And then further, We look at things but just as they appear present to us, but now God looks upon things as they shall be a great while hence:
And then further, We look At things but just as they appear present to us, but now God looks upon things as they shall be a great while hence:
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God is working that that we shall not understand perhaps in our lives;
God is working that that we shall not understand perhaps in our lives;
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or working in his Administrations towards us, some thing that he intends shall come to pass a great while hence,
or working in his Administrations towards us, Some thing that he intends shall come to pass a great while hence,
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so that if they come to pass in our Lives, yet we shall not have the fruit of them for many years.
so that if they come to pass in our Lives, yet we shall not have the fruit of them for many Years.
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God He looks a great way off.
God He looks a great Way off.
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Wherefore learn by this, Not to be too Sudden, nor so Peremptory, in the judging of Gods Administrations:
Wherefore Learn by this, Not to be too Sudden, nor so Peremptory, in the judging of God's Administrations:
q-crq vvb p-acp d, xx pc-acp vbi av j, ccx av j, p-acp dt n-vvg pp-f npg1 n2:
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Why? Why because whatever they may seem to you, they may seem otherwise to God;
Why? Why Because whatever they may seem to you, they may seem otherwise to God;
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stay till you know Gods Judgment about them.
stay till you know God's Judgement about them.
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As you, if you have any Wisdom, when you hear of strange Rumours, if you know that there be any that knows the thing better than you, you will not give a judgment upon it;
As you, if you have any Wisdom, when you hear of strange Rumours, if you know that there be any that knows the thing better than you, you will not give a judgement upon it;
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till you have the judgment of such and such, that you know may understand it better than your self.
till you have the judgement of such and such, that you know may understand it better than your self.
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So in the Wayes of God towards us, Let not us presently give a Judgment upon those things,
So in the Ways of God towards us, Let not us presently give a Judgement upon those things,
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but let us stay first till we have the Mind of God. O let's learn to resign up our Judgments to Gods, and let Him Judge.
but let us stay First till we have the Mind of God. Oh let's Learn to resign up our Judgments to God's, and let Him Judge.
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Neither let us trouble our selves about other mens Judgments.
Neither let us trouble our selves about other men's Judgments.
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As things seem otherwise to God than to us, so they seem otherwise to God than to other men.
As things seem otherwise to God than to us, so they seem otherwise to God than to other men.
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As we should not trust too much to the judgments of our own hearts, so we should not be so much troubled at other mens Judgments.
As we should not trust too much to the Judgments of our own hearts, so we should not be so much troubled At other men's Judgments.
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For whatever they think, still it is otherwise in Gods account. Men, they will say, 'tis for this Cause, and the other Cause, and the like;
For whatever they think, still it is otherwise in God's account. Men, they will say, it's for this Cause, and the other Cause, and the like;
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but it's otherwise concluded in Heaven. And that's the Third Point.
but it's otherwise concluded in Heaven. And that's the Third Point.
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The last should have been this, That 'tis not enough for Christians after a great deal of ado, to submit to God;
The last should have been this, That it's not enough for Christians After a great deal of ado, to submit to God;
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that is, after the Affliction hath been upon them a great while, and when they see they cannot help themselves;
that is, After the Affliction hath been upon them a great while, and when they see they cannot help themselves;
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then to begin to have thoughts of yielding to God. It's well that they do it at last:
then to begin to have thoughts of yielding to God. It's well that they do it At last:
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O, but it's more commendable a great deal, if we do it at first. At what instant God strikes, presently for the heart to come in and yield.
Oh, but it's more commendable a great deal, if we do it At First. At what instant God strikes, presently for the heart to come in and yield.
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As it is a most excellent thing to yield to Gods Word when God first speaks, upon the least intimation of Gods Will;
As it is a most excellent thing to yield to God's Word when God First speaks, upon the least intimation of God's Will;
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O this is acceptable unto God. For those that are young ones, the first time they come to hear the Word;
Oh this is acceptable unto God. For those that Are young ones, the First time they come to hear the Word;
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or if not the first time they come to hear it, yet the first time God speaks to their hearts;
or if not the First time they come to hear it, yet the First time God speaks to their hearts;
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the very first word that speaks, presently for them to yield, it's a most excellent thing.
the very First word that speaks, presently for them to yield, it's a most excellent thing.
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So in the time of Affliction, for the heart to bow and submit presently to God:
So in the time of Affliction, for the heart to bow and submit presently to God:
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O this is an Argument of much cleanness that there is in the heart, that the heart is very clean, that there is not much Corruption there;
Oh this is an Argument of much cleanness that there is in the heart, that the heart is very clean, that there is not much Corruption there;
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for then there would be a standing out against God, and it would manifest it self in time of Affliction.
for then there would be a standing out against God, and it would manifest it self in time of Affliction.
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As we know where there is Corruption in the Body it will manifest it self, if it come to endure Hardship;
As we know where there is Corruption in the Body it will manifest it self, if it come to endure Hardship;
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so it is with the Soul, &c. And it argues much Grace, as little Corruption. So there is strength of Grace that can make the Heart bow presently to God.
so it is with the Soul, etc. And it argues much Grace, as little Corruption. So there is strength of Grace that can make the Heart bow presently to God.
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When Grace reigns in the Heart; when Grace can say Come, and the Soul comes; Go, and it goes;
When Grace reigns in the Heart; when Grace can say Come, and the Soul comes; Go, and it Goes;
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when Grace can say, This is the Administration of God towards you; and now you must work thus, and presently the Soul doth it.
when Grace can say, This is the Administration of God towards you; and now you must work thus, and presently the Soul does it.
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It should not be enough to us, that we hope that we have that Grace, which possibly may bring us to Heaven at last:
It should not be enough to us, that we hope that we have that Grace, which possibly may bring us to Heaven At last:
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but we should labour to have that Grace that may reign in the Heart now, and bring all into a due Order.
but we should labour to have that Grace that may Reign in the Heart now, and bring all into a due Order.
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As in a Family, when the Governors are Wise, you shall have them, if there be but the least Disturbance, speak but a word, and all is quiet:
As in a Family, when the Governors Are Wise, you shall have them, if there be but the least Disturbance, speak but a word, and all is quiet:
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And you shall have other Families, that where the Reins of Government are loose, if there be but a little Disturbance, it grows more and more,
And you shall have other Families, that where the Reins of Government Are lose, if there be but a little Disturbance, it grows more and more,
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and to such a height, that it's tedious for one that hath a quiet Spirit, to be in the Family:
and to such a height, that it's tedious for one that hath a quiet Spirit, to be in the Family:
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and so it is in the Heart, though the best hath some Disturbance. But now where Grace Rules and Governs, it stills all presently, without any great ado:
and so it is in the Heart, though the best hath Some Disturbance. But now where Grace Rules and Governs, it stills all presently, without any great ado:
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But now in other men, though they have some Grace, yet if the Heart begins to be in a Disturbance, it's a long time before it can be quieted.
But now in other men, though they have Some Grace, yet if the Heart begins to be in a Disturbance, it's a long time before it can be quieted.
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My Brethren, I have gone through these Points briefly, and you will say, 'Tis a harder thing to do this, than to speak it.
My Brothers, I have gone through these Points briefly, and you will say, It's a harder thing to do this, than to speak it.
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It's true, it is, yet some of the Saints have done it:
It's true, it is, yet Some of the Saints have done it:
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They have through the Mercy of God, been brought to these things that have been spoken,
They have through the Mercy of God, been brought to these things that have been spoken,
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and it's possible to be done:
and it's possible to be done:
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Some have attained it, and there is strength enough in Christ, for the weakest to attain it:
some have attained it, and there is strength enough in christ, for the Weakest to attain it:
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And He delights as much to Communicate His strength in helping of His poor Servants in the times of Affliction, as at any time.
And He delights as much to Communicate His strength in helping of His poor Servants in the times of Affliction, as At any time.
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Consider what hath been said in these several Truths, and lay them up against the Day of your Affliction, that you may say, It is the Lord, let Him do what seemeth Him good.
Consider what hath been said in these several Truths, and lay them up against the Day of your Affliction, that you may say, It is the Lord, let Him do what seems Him good.
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A Sermon. Phil. 1. 21. For to me to Live, is Christ; and to Die is Gain.
A Sermon. Philip 1. 21. For to me to Live, is christ; and to Die is Gain.
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THis blessed Apostle Paul, had in the Course of his Life, many things befel him that seem to be very Cross, much Opposition, great were his Sufferings, even unto Bonds:
THis blessed Apostle Paul, had in the Course of his Life, many things befell him that seem to be very Cross, much Opposition, great were his Sufferings, even unto Bonds:
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And much hard Usage he had, not only from open Enemies, but from false Brethren, whose Spirits were full of Envy against him:
And much hard Usage he had, not only from open Enemies, but from false Brothers, whose Spirits were full of Envy against him:
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And who can stand before Envy? They were vexed to see how his Ministery prevailed in the Hearts of People;
And who can stand before Envy? They were vexed to see how his Ministry prevailed in the Hearts of People;
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to see what great Esteem he had, how precious his Name was among the Saints:
to see what great Esteem he had, how precious his Name was among the Saints:
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They knew not what course to take to Darken him, and therefore among others, some of them would set upon Preaching Christ as well as he,
They knew not what course to take to Darken him, and Therefore among Others, Some of them would Set upon Preaching christ as well as he,
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and see what they could do that way; they would be as forward as he.
and see what they could do that Way; they would be as forward as he.
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Well, saith Paul, all this makes for my Good, and I rejoyce in it, so be it I may be any occasion that Christ may be Preached, whether of Goodwill, or Envy:
Well, Says Paul, all this makes for my Good, and I rejoice in it, so be it I may be any occasion that christ may be Preached, whither of Goodwill, or Envy:
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I am glad Christ is made known by this, and this shall turn (saith he) to my Salvation, to the Glory that I expect from Christ, and with Christ:
I am glad christ is made known by this, and this shall turn (Says he) to my Salvation, to the Glory that I expect from christ, and with christ:
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That shall be furthered by it, so long (saith he) as Christ is Honoured, I shall never be ashamed:
That shall be furthered by it, so long (Says he) as christ is Honoured, I shall never be ashamed:
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No matter what becomes of my Body, of my Life, so that Christ may be Magnified in my Body,
No matter what becomes of my Body, of my Life, so that christ may be Magnified in my Body,
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whether it be by Life, or by Death: For to me to Live is Christ, and to Die is Gain.
whither it be by Life, or by Death: For to me to Live is christ, and to Die is Gain.
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And this is the Coherence of the Words. Here then we have a Man of brave Resolution, of a truly Noble raised Spirit;
And this is the Coherence of the Words. Here then we have a Man of brave Resolution, of a truly Noble raised Spirit;
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while other men are Grovelling here in the World, in seeking Contentment unto the Flesh: Here's the Spirit of Paul raised above Life and Death.
while other men Are Groveling Here in the World, in seeking Contentment unto the Flesh: Here's the Spirit of Paul raised above Life and Death.
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To me to Live is Christ, to Die is Gain. To me to Live is Christ. To me to Live is christ, to Die is Gain. To me to Live is christ.
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You have it in your English, only so (To Live, and to Die:) But those that understand the Original, know, that besides the Word that signifies To Live: There's an Article in the Greek, NONLATINALPHABET And besides that word, there's an Article NONLATINALPHABET.
You have it in your English, only so (To Live, and to Die:) But those that understand the Original, know, that beside the Word that signifies To Live: There's an Article in the Greek, And beside that word, there's an Article.
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So that if you would have it Translated according to the Propriety and Elegancy of the Greek, it is thus:
So that if you would have it Translated according to the Propriety and Elegancy of the Greek, it is thus:
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To me the thing that is to Live is Christ, and the thing that is Death is Gain. To me the thing that is to Live is christ, and the thing that is Death is Gain.
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As if he should say, That thing that you call Life, is nothing but Christ:
As if he should say, That thing that you call Life, is nothing but christ:
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If Christ may be Magnified in me, if I may be of any Service for Him any way,
If christ may be Magnified in me, if I may be of any Service for Him any Way,
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then I am content to Live;
then I am content to Live;
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but if so be that He may be no more Served by me here, let me Die,
but if so be that He may be no more Served by me Here, let me Die,
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and I shall lose nothing by that neither:
and I shall loose nothing by that neither:
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For that same thing you call Death, the thing that People keep such a stir about,
For that same thing you call Death, the thing that People keep such a stir about,
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1763
and are so scar'd withal, That to Die; it's nothing to me, but that which will be Gain.
and Are so scared withal, That to Die; it's nothing to me, but that which will be Gain.
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1764
So that the words, they speak out the frame of Gracious Heart, blessing it self in Jesus Christ, both in Life and Death:
So that the words, they speak out the frame of Gracious Heart, blessing it self in jesus christ, both in Life and Death:
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1765
To me to Live: I'll not make any curious Definition, nor raise more Points than I shall go through at this time, and the Points will be nothing but the opening of the Text in both Parts.To me to Live: I'll not make any curious Definition, nor raise more Points than I shall go through At this time, and the Points will be nothing but the opening of the Text in both Parts.
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First, That a true Godly man accounts Christ to be his Life. And, Secondly, To a Godly man, Death is Gain.
First, That a true Godly man accounts christ to be his Life. And, Secondly, To a Godly man, Death is Gain.
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1767
For the First, To me to Live is Christ: That same thing that you call life, It's Christ, all is wrapt up in him:
For the First, To me to Live is christ: That same thing that you call life, It's christ, all is wrapped up in him:
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1768
I account nothing Life but Jesus Christ. As for my natural Life, that's no way considerable;
I account nothing Life but jesus christ. As for my natural Life, that's no Way considerable;
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1769
but so far as Christ is in it, Christ is the life of the Saints.
but so Far as christ is in it, christ is the life of the Saints.
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1770
It's more indeed then if he should say, Christ is my life NONLATINALPHABET the thing that is to live is Christ;
It's more indeed then if he should say, christ is my life the thing that is to live is christ;
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1771
It's a greater Elegancy than to say Christ is my life. Christ is the life of the Saints:
It's a greater Elegancy than to say christ is my life. christ is the life of the Saints:
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1772
First in this, That they are by him freed from a Legal death.
First in this, That they Are by him freed from a Legal death.
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1773
Every man by nature is under the Curse of the Law, he is a dead man,
Every man by nature is under the Curse of the Law, he is a dead man,
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1774
as we say of a man that is condemn'd, he is a dead man; dead by the Law.
as we say of a man that is condemned, he is a dead man; dead by the Law.
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1775
But now the Saints in Christ, are dead to the Law. Gall. 2. 19. But they live to God, they are freed from that Legal death,
But now the Saints in christ, Are dead to the Law. Gall. 2. 19. But they live to God, they Are freed from that Legal death,
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1776
and so Christ brings life to them. Secondly, Christ is the principle of Spiritual Life in them.
and so christ brings life to them. Secondly, christ is the principle of Spiritual Life in them.
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1777
It's Christ that brings me to the Fountain of Life, that unites my Soul again to God;
It's christ that brings me to the Fountain of Life, that unites my Soul again to God;
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1778
and puts me in a principle of Life, to inable me to live to God, and to injoy communion with him;
and puts me in a principle of Life, to inable me to live to God, and to enjoy communion with him;
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1779
I in my self am as a dead Carkass without Jesus Christ. To me to live is Christ.
I in my self am as a dead Carcase without jesus christ. To me to live is christ.
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1780
Thirdly, Christ is the preserver of this life of mine.
Thirdly, christ is the preserver of this life of mine.
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1781
Notwithstanding all the corrupt and silthy and dead stuff that is in me, yet Jesus Christ preserves this life in me.
Notwithstanding all the corrupt and silthy and dead stuff that is in me, yet jesus christ preserves this life in me.
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1782
And then in the Fourth place, which I take to be the chiefe meaning of what the Apostle intends;
And then in the Fourth place, which I take to be the chief meaning of what the Apostle intends;
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1783
To me to live is Christ, that is, the great comfort of my Life, that's Christ.To me to live is christ, that is, the great Comfort of my Life, that's christ.
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1784
A man doth not live except he hath Comfort in his Life:
A man does not live except he hath Comfort in his Life:
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1785
For so the Scripture calls Life, when a man hath Comfort, Joy, and Contentment in his Life, Psal. 38. 19. But mine Enemies are lively;
For so the Scripture calls Life, when a man hath Comfort, Joy, and Contentment in his Life, Psalm 38. 19. But mine Enemies Are lively;
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1786
so you have it in your Books: Mine Enemies are living, so you may Translate it;
so you have it in your Books: Mine Enemies Are living, so you may Translate it;
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1787
the meaning is this, Mine Enemies are Jolly, and Jocond in their wayes:
the meaning is this, Mine Enemies Are Jolly, and Jocund in their ways:
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1788
And so it follows, And they are strong: They are Jolly and Jocond in their wayes;
And so it follows, And they Are strong: They Are Jolly and Jocund in their ways;
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1789
and they that hate me wrongfully, are multiplied.
and they that hate me wrongfully, Are multiplied.
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1790
There's a like phrase in Eccles. 6. 8. For what hath the Wise more than the Fool, what hath the Poor that knoweth to walk before the Living:
There's a like phrase in Eccles. 6. 8. For what hath the Wise more than the Fool, what hath the Poor that Knoweth to walk before the Living:
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1791
That is, before the Rich men that have all Comforts in their Lives, to Live bravely, according to their hearts desire.
That is, before the Rich men that have all Comforts in their Lives, to Live bravely, according to their hearts desire.
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1792
What's the Wise more than the Fool? All things comes alike to them, and there's no great difference in their Lives.
What's the Wise more than the Fool? All things comes alike to them, and there's no great difference in their Lives.
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1793
And what hath, (the word hath is not in the Original) but what a Poor that knoweth to walk before the Living.
And what hath, (the word hath is not in the Original) but what a Poor that Knoweth to walk before the Living.
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1794
If a Poor man hath but Health of Body, and hath but Ability to work, and Wisdom to carry himself, and order his Affairs;
If a Poor man hath but Health of Body, and hath but Ability to work, and Wisdom to carry himself, and order his Affairs;
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1795
why he can walk before Rich men, and can live a Comfortable life before them.
why he can walk before Rich men, and can live a Comfortable life before them.
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1796
Before the Living, that is, before the Rich that have all things to Live bravely in the World.Before the Living, that is, before the Rich that have all things to Live bravely in the World.
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1797
So that's the meaning of Life in Scripture, not only in opposition to Death, but to Sorrow and Trouble.
So that's the meaning of Life in Scripture, not only in opposition to Death, but to Sorrow and Trouble.
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1798
Now saith the Apostle, To me to live is Christ:
Now Says the Apostle, To me to live is christ:
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1799
Will you take Life in this sense, that is, for a Comfortable, a Contented, a Joyful life? Why I have it saith Paul: Where had Paul such a Joyful and Contented life? For alas, look upon him in the Course of his Life,
Will you take Life in this sense, that is, for a Comfortable, a Contented, a Joyful life? Why I have it Says Paul: Where had Paul such a Joyful and Contented life? For alas, look upon him in the Course of his Life,
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1800
and he suffered almost as much as ever man did; sometimes he wanted Bread, and he wanted Clothes to cover the Nakedness of his Body,
and he suffered almost as much as ever man did; sometime he wanted Bred, and he wanted Clothes to cover the Nakedness of his Body,
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1801
and whipt like a Rogue, and yet he accounted himself to live a brave life notwithstanding all this:
and whipped like a Rogue, and yet he accounted himself to live a brave life notwithstanding all this:
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1802
But where lay all this? In Christ.
But where lay all this? In christ.
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1803
I find it all made up in Christ, whatsoever I want in the Creature, whatever is cast upon me, whatever Scorn and Imprisonment;
I find it all made up in christ, whatsoever I want in the Creature, whatever is cast upon me, whatever Scorn and Imprisonment;
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1804
whatever it be that here I suffer, yet I find it all made up in Christ,
whatever it be that Here I suffer, yet I find it all made up in christ,
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1805
and in Him I have as comfortable a life, as a mans Heart can desire.
and in Him I have as comfortable a life, as a men Heart can desire.
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1806
That's his meaning by this same NONLATINALPHABET, that is, in Christ, because I am Imployed in the Service of Jesus Christ:
That's his meaning by this same, that is, in christ, Because I am Employed in the Service of jesus christ:
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1807
And I bless God that Christ hath Honour by me, that I do the Work of Christ,
And I bless God that christ hath Honour by me, that I do the Work of christ,
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1808
and so, To me to live is Christ. That's the Fourth thing.
and so, To me to live is christ. That's the Fourth thing.
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1809
Fifthly, To me to live is Christ, that is, Christ is the end of my Life:
Fifthly, To me to live is christ, that is, christ is the end of my Life:
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1810
So you have the Five particulars. 1. I am by Christ freed from a Legal Death, being Dead by the Law. 2. Christ is the Principle of my Spiritual Life. 3. The Preserver of it. 4. The Comfort and Contentment of my Life. 5. The end of my Life:
So you have the Five particulars. 1. I am by christ freed from a Legal Death, being Dead by the Law. 2. christ is the Principle of my Spiritual Life. 3. The Preserver of it. 4. The Comfort and Contentment of my Life. 5. The end of my Life:
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1811
Thus to me to live is Christ. Thus to me to live is christ.
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1812
But because these two last are the two chief that I verily believe are intended here by the Apostle, I will a little open them more than the former.
But Because these two last Are the two chief that I verily believe Are intended Here by the Apostle, I will a little open them more than the former.
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Now to shew how Christ is the Comfort and Contentment of a Christians Life, that I'll shew unto you in several particulars:
Now to show how christ is the Comfort and Contentment of a Christians Life, that I'll show unto you in several particulars:
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1814
Though he hath not Comfort as others have, though he hath not such a Table,
Though he hath not Comfort as Others have, though he hath not such a Table,
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1815
and such Comings in as others have, yet he hath a life more comfortable than others.
and such Comings in as Others have, yet he hath a life more comfortable than Others.
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As First, The very Contemplation of Jesus Christ, it is incomparably Sweet and Comfortable to a Gracious heart.
As First, The very Contemplation of jesus christ, it is incomparably Sweet and Comfortable to a Gracious heart.
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1817
For what doth a Godly man see in Christ? In Christ I see the Brightness of the Glory of the Father, I see the Character of the Ingraven Image of God the Father in Him:
For what does a Godly man see in christ? In christ I see the Brightness of the Glory of the Father, I see the Character of the Engraven Image of God the Father in Him:
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When I look upon the World it's comfortable, it's comfortable to the Eye to behold the Light:
When I look upon the World it's comfortable, it's comfortable to the Eye to behold the Light:
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1819
But there I see but the Foot-steps of God, but in Christ I see the Face of God;
But there I see but the Footsteps of God, but in christ I see the Face of God;
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the Face of the Living and Eternal First-Being of all things: That I behold in Him, and this is Life to me.
the Face of the Living and Eternal First-being of all things: That I behold in Him, and this is Life to me.
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It's Eternal Life to know thee, O Lord, and thy Son, whom thou hast sent into the World. It's Eternal Life to know thee, Oh Lord, and thy Son, whom thou hast sent into the World.
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1822
2. O the sweet Influences of the Grace of God that I feel, out of His Fulness do I receive, and Grace for Grace;
2. O the sweet Influences of the Grace of God that I feel, out of His Fullness do I receive, and Grace for Grace;
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I have the flowings of the Water of Life into my Soul daily, and therefore Christ is to live to me.
I have the flowings of the Water of Life into my Soul daily, and Therefore christ is to live to me.
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1824
3. I have the Love of God shed abroad into my Soul. O the Beams of the Love of the Eternal God, that are shed abroad in my Soul by Christ,
3. I have the Love of God shed abroad into my Soul. O the Beams of the Love of the Eternal God, that Are shed abroad in my Soul by christ,
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and those Beams of Gods Love, they are Life to me.
and those Beams of God's Love, they Are Life to me.
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4. In Him I have an Interest in all the Treasures of the Riches of the Grace of the Infinite God, they are all mine, they are all made over to me in Jesus Christ.
4. In Him I have an Interest in all the Treasures of the Riches of the Grace of the Infinite God, they Are all mine, they Are all made over to me in jesus christ.
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5. And then fifthly, In Him I have blessed Rest and Satisfaction to my Soul for my Eternal Estate;
5. And then fifthly, In Him I have blessed Rest and Satisfaction to my Soul for my Eternal Estate;
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I am sold for Eternity in Him.
I am sold for Eternity in Him.
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6. And then in Him I have the Joy of the Holy Ghost shed abroad into my Heart,
6. And then in Him I have the Joy of the Holy Ghost shed abroad into my Heart,
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1830
and it is the comfort of my Soul to see Him Honoured any way, more than to enjoy any good to my self.
and it is the Comfort of my Soul to see Him Honoured any Way, more than to enjoy any good to my self.
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7. In Him, O the Communion that I have with Him, is more than Life;
7. In Him, Oh the Communion that I have with Him, is more than Life;
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1832
those lettings out of my Heart to Him, and those lettings out of His Heart again to my Soul:
those lettings out of my Heart to Him, and those lettings out of His Heart again to my Soul:
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1833
What is it? It's more than a Thousand Lives unto me.
What is it? It's more than a Thousand Lives unto me.
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1834
8. In Him I have the Conveyance of all the Good that God the Father Conveys to the Hearts of His Saints, in order to Eternal Life;
8. In Him I have the Conveyance of all the Good that God the Father Conveys to the Hearts of His Saints, in order to Eternal Life;
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1835
and therefore, O the Comfort and Contentment my Soul hath thereupon. And then, He is the end of my Life:
and Therefore, Oh the Comfort and Contentment my Soul hath thereupon. And then, He is the end of my Life:
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1836
To what purpose do I live, if it were not in order to Him? For He is the first that God did aim at in all his Works, Ab extra, and therefore Christ is called the First-begotten of all:
To what purpose do I live, if it were not in order to Him? For He is the First that God did aim At in all his Works, Ab extra, and Therefore christ is called the Firstbegotten of all:
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1837
He was the first in Gods Intention, yea, the Scripture saith in Ephes. 3. 19. All things are by Him, and for Him.
He was the First in God's Intention, yea, the Scripture Says in Ephesians 3. 19. All things Are by Him, and for Him.
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1838
Now if Christ be the End of all the Works of God the Father, God in all that ever He aim'd at in His Councils from Eternity, He did aim at the setting up of the Honour of Christ,
Now if christ be the End of all the Works of God the Father, God in all that ever He aimed At in His Councils from Eternity, He did aim At the setting up of the Honour of christ,
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1839
and at His own Honour in Him and by Him:
and At His own Honour in Him and by Him:
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1840
Therefore surely, He is my Life, He is that I aim at, He is the End of my Life.
Therefore surely, He is my Life, He is that I aim At, He is the End of my Life.
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1841
And all the Glory that God the Father hath from all His Creatures, it is through Him, Ephes. 3. 21. Then while I live to Him, I serve the greatest Designs that God the Father hath:
And all the Glory that God the Father hath from all His Creatures, it is through Him, Ephesians 3. 21. Then while I live to Him, I serve the greatest Designs that God the Father hath:
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1842
I am useful unto God in the greatest Designs that ever He had from Eternity, or ever shall have;
I am useful unto God in the greatest Designs that ever He had from Eternity, or ever shall have;
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1843
and therefore for me to live is Christ. Thus you have the opening of what the Apostle saith.
and Therefore for me to live is christ. Thus you have the opening of what the Apostle Says.
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1844
Now then by way of Application for this, In the first place, Learn to Examine your Hearts from this, what your Life is:
Now then by Way of Application for this, In the First place, Learn to Examine your Hearts from this, what your Life is:
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1845
Examine in this thing, what is your Life? Whether you can say as the Apostle here did, To me to live is Christ? What do you account your Lives to be? It would be a very near Point,
Examine in this thing, what is your Life? Whither you can say as the Apostle Here did, To me to live is christ? What do you account your Lives to be? It would be a very near Point,
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1846
if God would but help you to understand it, and seriously to weigh it.
if God would but help you to understand it, and seriously to weigh it.
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1847
I say, What do you account your Lives to consist in? Why some Men think, O for me to live, it's to get an Estate, that's my Life.
I say, What do you account your Lives to consist in? Why Some Men think, Oh for me to live, it's to get an Estate, that's my Life.
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1848
Another thinks, to me to live, why it is, to have Company, to be Merry, to Eat and Drink, that is Life to me.
another thinks, to me to live, why it is, to have Company, to be Merry, to Eat and Drink, that is Life to me.
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1849
Another, to live, why it's to be great in the World, to be accounted some Body, to get Honour, to get Places:
another, to live, why it's to be great in the World, to be accounted Some Body, to get Honour, to get Places:
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1850
The Lives of Men consist in such things as these are, Most Men account it to be their Lives, to enjoy the Contentments of the World;
The Lives of Men consist in such things as these Are, Most Men account it to be their Lives, to enjoy the Contentment's of the World;
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1851
so be it they can have so much coming in as they may please the Flesh,
so be it they can have so much coming in as they may please the Flesh,
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1852
and satisfie the Lusts of the Flesh; there's a brave Life.
and satisfy the Lustiest of the Flesh; there's a brave Life.
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1853
Who do you account to be the Men that live the brave Lives in the World? O that you would Answer as in the Presence of God now:
Who do you account to be the Men that live the brave Lives in the World? O that you would Answer as in the Presence of God now:
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1854
Whether do you account the Men that have all the Contentives to the Flesh, that possibly may be,
Whither doe you account the Men that have all the Contentives to the Flesh, that possibly may be,
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1855
as Honour, Repute, and Esteem, and live at Ease, and can Ride up and down,
as Honour, Repute, and Esteem, and live At Ease, and can Ride up and down,
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1856
and have Attendance about them, and brave in their Clothes, to live the brave Lives? Or whether those Men that are serviceable to the Great Ends of God, in setting forth the Honour of Jesus Christ? Which are the Men that God accounts most Happy? Would you account a Man that were very Mean and Low in the World,
and have Attendance about them, and brave in their Clothes, to live the brave Lives? Or whither those Men that Are serviceable to the Great Ends of God, in setting forth the Honour of jesus christ? Which Are the Men that God accounts most Happy? Would you account a Man that were very Mean and Low in the World,
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1857
and Despised by the World, yet if he be Serviceable to Christ in the World,
and Despised by the World, yet if he be Serviceable to christ in the World,
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1858
and enjoy Christ himself in the World, to be a more Happy man in this Life? Not only that he should be a more Happy man in the Life to come,
and enjoy christ himself in the World, to be a more Happy man in this Life? Not only that he should be a more Happy man in the Life to come,
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1859
but in this Life, then he that lives the bravest Life, in all the Jollity and Contentment here in this World? Certainly, the disposition of your Hearts in this thing, doth much discover what they are in reference unto God. That's the First.
but in this Life, then he that lives the Bravest Life, in all the Jollity and Contentment Here in this World? Certainly, the disposition of your Hearts in this thing, does much discover what they Are in Referente unto God. That's the First.
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1860
Secondly, Here see what the Excellency of a Christian is:
Secondly, Here see what the Excellency of a Christian is:
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1861
O the Excellency of a Saint in God! Why? Because he lives such a Life as he doth;
Oh the Excellency of a Saint in God! Why? Because he lives such a Life as he does;
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1862
he lives a Supernatural Life, he lives a Divine Life, he lives an Eternal Life:
he lives a Supernatural Life, he lives a Divine Life, he lives an Eternal Life:
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1863
The Lives of the Saints are such as depend not upon any thing in the World.
The Lives of the Saints Are such as depend not upon any thing in the World.
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1864
Let the World go which way it will, yet they have a Life, and a Livelihood too: They have whereupon to live.
Let the World go which Way it will, yet they have a Life, and a Livelihood too: They have whereupon to live.
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1865
How do Men account this to be a great Happiness, Let there be as hard Times as can be, I hope I have enough to live on, saith a Man. If there should come Famine,
How do Men account this to be a great Happiness, Let there be as hard Times as can be, I hope I have enough to live on, Says a Man. If there should come Famine,
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1866
or Troubles, yet I have a Livelihood, I have enough to live on. The Saints they have enough to Live on, come what Times will;
or Troubles, yet I have a Livelihood, I have enough to live on. The Saints they have enough to Live on, come what Times will;
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1867
for to them to live is Christ:
for to them to live is christ:
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1868
You know Christ saith in the Gospel, That his Flesh is Meat indeed, and his Blood is Drink indeed;
You know christ Says in the Gospel, That his Flesh is Meat indeed, and his Blood is Drink indeed;
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1869
and he that Eats his Flesh, and Drinks his Blood, hath Eternal Life. and he that Eats his Flesh, and Drinks his Blood, hath Eternal Life.
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1870
That is, he that lives upon Him by Faith, and draws forth the Virtue that is in Him by Faith, he lives.
That is, he that lives upon Him by Faith, and draws forth the Virtue that is in Him by Faith, he lives.
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1871
It doth not beseem therefore Christians, to be Whining and Complaining in the World, while they want some outward contentment, for their present Bodily lives:
It does not beseem Therefore Christians, to be Whining and Complaining in the World, while they want Some outward contentment, for their present Bodily lives:
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1872
For, Your lives consists not in abundance. Though it's true, God for a while doth preserve mens Natural lives by the Creature:
For, Your lives consists not in abundance. Though it's true, God for a while does preserve men's Natural lives by the Creature:
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1873
I, but it's but a Natural life, it's not the NONLATINALPHABET, that's but a by thing. But the thing that is to live, that's in Christ; and depends wholly upon Him:
I, but it's but a Natural life, it's not the, that's but a by thing. But the thing that is to live, that's in christ; and depends wholly upon Him:
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1874
It should be therefore indifferent to a Godly Man or Woman, how things be with them in respect of this present life:
It should be Therefore indifferent to a Godly Man or Woman, how things be with them in respect of this present life:
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1875
For, To them to live is Christ.
For, To them to live is christ.
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1876
Surely, it's the most Noble and Glorious life that can be, when Christ is the Principle of it.
Surely, it's the most Noble and Glorious life that can be, when christ is the Principle of it.
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1877
Sometimes some have thought that possibly there may be other Worlds than we have here, and other kind of Creatures than them we have here;
Sometime Some have Thought that possibly there may be other World's than we have Here, and other kind of Creatures than them we have Here;
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1878
and some Mens thoughts will be Roving:
and Some Men's thoughts will be Roving:
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1879
Why cannot the Infinite Power of God make Thousands of Worlds besides this, only they are not Revealed to us? And perhaps in those Worlds, the meanest Creature there may be as far above the Sun,
Why cannot the Infinite Power of God make Thousands of World's beside this, only they Are not Revealed to us? And perhaps in those World's, the Meanest Creature there may be as Far above the Sun,
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1880
as the Sun is here above a piece of Dirt. But suppose there were never so many Worlds,
as the Sun is Here above a piece of Dirt. But suppose there were never so many World's,
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1881
and such glorious Creatures that God had made:
and such glorious Creatures that God had made:
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1882
If God should say, Well, I by Mine Infinite Power have made this World, and I will make a Thousand Worlds more,
If God should say, Well, I by Mine Infinite Power have made this World, and I will make a Thousand World's more,
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1883
and I will make every Creature in those to be so high in Glory above the Sun that you have now,
and I will make every Creature in those to be so high in Glory above the Sun that you have now,
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1884
as the Sun is beyond a piece of Dirt;
as the Sun is beyond a piece of Dirt;
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1885
yet in those Worlds there would be no Creature could Live a more Glorious life than the Saints do.
yet in those World's there would be no Creature could Live a more Glorious life than the Saints do.
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1886
It's true, in Heaven, for the Degree it's more Glorious, but for the Kind of that Life, none of those Creatures could live a Higher,
It's true, in Heaven, for the Degree it's more Glorious, but for the Kind of that Life, none of those Creatures could live a Higher,
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1887
and a more Noble life than a Christian: Why, For to him to live is Christ.
and a more Noble life than a Christian: Why, For to him to live is christ.
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1888
It's Christ that is his Life:
It's christ that is his Life:
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1889
And if God would make never such excellent things, he could not make any thing more Excellent than Christ is:
And if God would make never such excellent things, he could not make any thing more Excellent than christ is:
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1890
Therefore so long as Christ is the Life of a Christian, it's the most Noble and Excellent thing of all.
Therefore so long as christ is the Life of a Christian, it's the most Noble and Excellent thing of all.
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1891
Thirdly, Then, O let Christ be as dear to us as our Lives! Let His Honour be maintained by us as our Lives!
Thirdly, Then, Oh let christ be as dear to us as our Lives! Let His Honour be maintained by us as our Lives!
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1892
Let us work for Him as we see a Man work for his life:
Let us work for Him as we see a Man work for his life:
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1893
Whatever we do for Christ, let us do it for Him as for our life, with all our strength:
Whatever we do for christ, let us do it for Him as for our life, with all our strength:
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1894
For, for us to live (if we be Christians) it is Christ.
For, for us to live (if we be Christians) it is christ.
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1895
It's Christ that is the Element of Life, and therefore whither should our lives work but only unto Him, and for Him.
It's christ that is the Element of Life, and Therefore whither should our lives work but only unto Him, and for Him.
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1896
That's the most blessed life that hath Christ most in it: We should not account that we do live, but when we do something for Christ.
That's the most blessed life that hath christ most in it: We should not account that we do live, but when we do something for christ.
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1897
I remember it's said of the Emperor Titus, he would say, when he had not done some good to some of his Subjects:
I Remember it's said of the Emperor Titus, he would say, when he had not done Some good to Some of his Subject's:
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1898
I have not Reign'd to day. Why? Because he had done no Body any good Turn.I have not Reigned to day. Why? Because he had done no Body any good Turn.
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1899
And so we should even say, we have not liv'd to day, except that we have done somewhat for Christ:
And so we should even say, we have not lived to day, except that we have done somewhat for christ:
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1900
For, For us to live is Christ.
For, For us to live is christ.
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1901
And if to us to live be Christ here, O what will it be in Heaven then!
And if to us to live be christ Here, Oh what will it be in Heaven then!
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1902
For it is but a very little of Christ that we do enjoy here. That's the next Use.
For it is but a very little of christ that we do enjoy Here. That's the next Use.
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1903
When Christ who is our Life, shall come to be Revealed, when we shall come to enjoy the Fulness of all the Good that there is in Christ, what will Christ be then unto us?
When christ who is our Life, shall come to be Revealed, when we shall come to enjoy the Fullness of all the Good that there is in christ, what will christ be then unto us?
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1904
And lastly, From hence we may see the Reason why the Saints can deny themselves so much in their outward condition, in that that the Men of the World make account their Lives consist in,
And lastly, From hence we may see the Reason why the Saints can deny themselves so much in their outward condition, in that that the Men of the World make account their Lives consist in,
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1905
as their Estates, and Credit, and Liberty, and Esteem: The People of God, they can deny themselves in such things as these are.
as their Estates, and Credit, and Liberty, and Esteem: The People of God, they can deny themselves in such things as these Are.
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1906
They can Die daily unto the World: Why? Because they have another Life.
They can Die daily unto the World: Why? Because they have Another Life.
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1907
Indeed, a Man that hath no other life but that that consists in Abundance, in his Estate, Pleasures, Liberties and Delights, he knows not how to deny himself in them;
Indeed, a Man that hath no other life but that that consists in Abundance, in his Estate, Pleasures, Liberties and Delights, he knows not how to deny himself in them;
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1908
but now a Man that hath another Life beyond this, he can deny himself in these things, 2 Cor. 14. 11. See what the Apostle saith there concerning himself, For we, saith he, who live, are alwayes delivered unto Death for Jesus sake, that the Life also of Jesus might be made manifest in our Mortal Flesh:
but now a Man that hath Another Life beyond this, he can deny himself in these things, 2 Cor. 14. 11. See what the Apostle Says there Concerning himself, For we, Says he, who live, Are always Delivered unto Death for jesus sake, that the Life also of jesus might be made manifest in our Mortal Flesh:
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1909
Even this Mortal Flesh that must Die ere long, in suffering for Christ here, it doth manifest the Life of Christ.
Even this Mortal Flesh that must Die ere long, in suffering for christ Here, it does manifest the Life of christ.
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1910
And is it not a greater good to us, to have our Mortal Flesh to manifest the Life of Christ,
And is it not a greater good to us, to have our Mortal Flesh to manifest the Life of christ,
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1911
than to have our Mortal Flesh to live here a Natural life? We would be loath to have this flesh of our Bodies to be dead flesh:
than to have our Mortal Flesh to live Here a Natural life? We would be loath to have this Flesh of our Bodies to be dead Flesh:
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1912
While we are willing to suffer for Christ, this flesh of ours doth manifest the very Life of Jesus Christ:
While we Are willing to suffer for christ, this Flesh of ours does manifest the very Life of jesus christ:
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1913
Therefore the Saints are dead to the World, but they are alive to Jesus Christ. But thus much for this first Part:
Therefore the Saints Are dead to the World, but they Are alive to jesus christ. But thus much for this First Part:
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1914
To me to live is Christ. To me to live is christ.
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1915
And to die is Gain. To whom Christ is to live, to them Death is gain.
And to die is Gain. To whom christ is to live, to them Death is gain.
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1916
The more we enjoy Christ, and live to Christ here, the more gainful will death be to us,
The more we enjoy christ, and live to christ Here, the more gainful will death be to us,
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1917
and the more shall we be able to look upon death as Gain.
and the more shall we be able to look upon death as Gain.
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1918
And here we have a Scripture (if we had no other) sufficient to prove the Immortallity of the Soul:
And Here we have a Scripture (if we had no other) sufficient to prove the Immortality of the Soul:
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1919
How could death be Gain unto the Apostle, if so be that the Soul should die together with the Body? Indeed, Christ would be Gain for another Life hereafter, that is, at the Day of Judgment, there Christ would be Gain.
How could death be Gain unto the Apostle, if so be that the Soul should die together with the Body? Indeed, christ would be Gain for Another Life hereafter, that is, At the Day of Judgement, there christ would be Gain.
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1920
And those that do deny the Immortallity of the Soul, yet they are not so vile as some take them:
And those that do deny the Immortality of the Soul, yet they Are not so vile as Some take them:
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1921
To think that Man should Die like a Beast, and there's an end of him; and that there shall be no Resurrection. No:
To think that Man should Die like a Beast, and there's an end of him; and that there shall be no Resurrection. No:
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1922
But those that do deny the Immortallity of the Soul, they say, That though the Soul dies with the Body,
But those that do deny the Immortality of the Soul, they say, That though the Soul die with the Body,
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1923
yet at the Day of Judgment, both Soul and Body shall rise again and live for ever.
yet At the Day of Judgement, both Soul and Body shall rise again and live for ever.
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1924
But all they deny, is this, That the Soul between Death and the Day of Judgment, shall live:
But all they deny, is this, That the Soul between Death and the Day of Judgement, shall live:
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1925
They think, that the Soul between Death and the Day of Judgment, shall die, and then by the Almighty Power of God, they shall be both raised again: That's their Opinion.
They think, that the Soul between Death and the Day of Judgement, shall die, and then by the Almighty Power of God, they shall be both raised again: That's their Opinion.
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1926
But, though it be not so bad as some would make it, yet an Opinion false.
But, though it be not so bad as Some would make it, yet an Opinion false.
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1927
For this Text shews that Paul was in a straight, he knew not whether to live or die;
For this Text shows that Paul was in a straight, he knew not whither to live or die;
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1928
but that was the conclusion, that it was better for him to die; for then he should be with Christ.
but that was the conclusion, that it was better for him to die; for then he should be with christ.
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1929
He could not mean that when he was dead, he should be with Christ when the general Resurrection comes:
He could not mean that when he was dead, he should be with christ when the general Resurrection comes:
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1930
but he must needs mean that he should be with Christ immediately after his death,
but he must needs mean that he should be with christ immediately After his death,
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1931
and enjoy another manner of communion with Jesus Christ, than he did here while he was living.
and enjoy Another manner of communion with jesus christ, than he did Here while he was living.
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1932
And it is upon this account, that he saith, It is gain for him to die.
And it is upon this account, that he Says, It is gain for him to die.
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1933
Why Paul enjoyed much communion with Jesus Christ here;
Why Paul enjoyed much communion with jesus christ Here;
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1934
and though he had some sin in him, yet considering the Grace he had, and the Service he did for Christ;
and though he had Some since in him, yet considering the Grace he had, and the Service he did for christ;
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1935
certainly it were better for him to live, than to be in a condition where he should enjoy nothing of Christ,
Certainly it were better for him to live, than to be in a condition where he should enjoy nothing of christ,
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1936
and do no Service for Christ.
and do no Service for christ.
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1937
But the Apostle lookt upon the State of death before the day of Judgment, to be a better Estate than that he had while he lived.
But the Apostle looked upon the State of death before the day of Judgement, to be a better Estate than that he had while he lived.
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1938
Though, saith he, I have the Grace of Christ, and I do Service for Him, yet there is a better condition between Death and Judgment:
Though, Says he, I have the Grace of christ, and I do Service for Him, yet there is a better condition between Death and Judgement:
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1939
If my Soul were gone from my Body, it would be in a better Estate than now it is:
If my Soul were gone from my Body, it would be in a better Estate than now it is:
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1940
To me to die is gain, and so you have it in 2 Cor. where the Apostle speaks of his departing out of the Body, in Chap. 5. Therefore we are alwayes confident, knowing that whilst we are at Home in the Body, we are absent from the Lord. To me to die is gain, and so you have it in 2 Cor. where the Apostle speaks of his departing out of the Body, in Chap. 5. Therefore we Are always confident, knowing that while we Are At Home in the Body, we Are absent from the Lord.
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1941
We are confident, in verse 8. I say, and willing rather to be absent from the Body,
We Are confident, in verse 8. I say, and willing rather to be absent from the Body,
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1942
and to be present with the Lord. and to be present with the Lord.
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1943
So that 'tis apparent, that upon the Souls absence from the Body, it is present with the Lord.
So that it's apparent, that upon the Souls absence from the Body, it is present with the Lord.
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1944
Now if the Soul did die as the Body doth, it were not present with the Lord;
Now if the Soul did die as the Body does, it were not present with the Lord;
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1945
no, not so much as when it is in the Body.
no, not so much as when it is in the Body.
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1946
But now the Apostle saith, That when it is out of the Body, then it's present with the Lord;
But now the Apostle Says, That when it is out of the Body, then it's present with the Lord;
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1947
and when it is in the Body, it is absent from the Lord.
and when it is in the Body, it is absent from the Lord.
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1948
And so it is upon this Ground especially that the Apostle saith, That to him to die was Gain:
And so it is upon this Ground especially that the Apostle Says, That to him to die was Gain:
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1949
Because he should be absent from the Body, but present with Christ, which is best of all.
Because he should be absent from the Body, but present with christ, which is best of all.
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1950
To be with Christ, it is more than to have Christ with us. The difference lies here:
To be with christ, it is more than to have christ with us. The difference lies Here:
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1951
For us to be with Christ, it is for us to be brought to Christ, where He is like Himself in all His Glory and Excellency;
For us to be with christ, it is for us to be brought to christ, where He is like Himself in all His Glory and Excellency;
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1952
and for us to enjoy Him in a proportionable way.
and for us to enjoy Him in a proportionable Way.
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1953
But now for Christ to be Immanuel, God with us, it is for Christ to come down as it were to us;
But now for christ to be Immanuel, God with us, it is for christ to come down as it were to us;
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1954
and to manifest so much of Himself as is sutable to our condition: Therefore Christ humbles Himself to come to be with us.
and to manifest so much of Himself as is suitable to our condition: Therefore christ humbles Himself to come to be with us.
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1955
For there He is a Man of Sorrows, He is with us sutable to our Mean and Low condition;
For there He is a Man of Sorrows, He is with us suitable to our Mean and Low condition;
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(8) part (DIV2)
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1956
but when we come to be with Him, we are there sutable to His High and Glorious condition: There lies the difference.
but when we come to be with Him, we Are there suitable to His High and Glorious condition: There lies the difference.
cc-acp c-crq pns12 vvb pc-acp vbi p-acp pno31, pns12 vbr a-acp j p-acp po31 j cc j n1: a-acp vvz dt n1.
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1957
Mark, The Apostle doth not here say, To me to die is Gain: Upon this Ground, Because I shall be delivered from my Troubles.
Mark, The Apostle does not Here say, To me to die is Gain: Upon this Ground, Because I shall be Delivered from my Troubles.
n1, dt n1 vdz xx av vvi, p-acp pno11 pc-acp vvi vbz n1: p-acp d n1, c-acp pns11 vmb vbi vvn p-acp po11 vvz.
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1958
As a great many are ready to think, it were well for me to be Dead.
As a great many Are ready to think, it were well for me to be Dead.
p-acp dt j d vbr j pc-acp vvi, pn31 vbdr av p-acp pno11 pc-acp vbi j.
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1959
If they be but a little discountented, their outward Trouble, makes them willing to go out of the World:
If they be but a little discountented, their outward Trouble, makes them willing to go out of the World:
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1960
Yea, and if their Bodies be weakly, and their Stomachs gone, and cannot Eat as others do, or Sleep as others do;
Yea, and if their Bodies be weakly, and their Stomachs gone, and cannot Eat as Others do, or Sleep as Others do;
uh, cc cs po32 n2 vbb av-j, cc po32 n2 vvn, cc vmbx vvi p-acp n2-jn vdb, cc vvb p-acp n2-jn vdb;
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1961
or are very Poor, and Live in a mean Condition, they are weary of this World.
or Are very Poor, and Live in a mean Condition, they Are weary of this World.
cc vbr av j, cc vvb p-acp dt j n1, pns32 vbr j pp-f d n1.
(8) part (DIV2)
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1962
Now to think death Gain upon such a poor Ground as these, is not according to the Spirit of Paul: Paul suffered as much as many of you do,
Now to think death Gain upon such a poor Ground as these, is not according to the Spirit of Paul: Paul suffered as much as many of you do,
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1963
for outward things in this World, and yet he did not desire to die: O then, I shall be Afflicted no more, be Persecuted no more in the World;
for outward things in this World, and yet he did not desire to die: Oh then, I shall be Afflicted no more, be Persecuted no more in the World;
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1964
no, but when I die I shall be with Jesus Christ, and shall enjoy Communion with Him;
no, but when I die I shall be with jesus christ, and shall enjoy Communion with Him;
uh-dx, cc-acp c-crq pns11 vvb pns11 vmb vbi p-acp np1 np1, cc vmb vvi n1 p-acp pno31;
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1965
and it's this that makes me look upon Death with comfort, and in this respect it's Gain.
and it's this that makes me look upon Death with Comfort, and in this respect it's Gain.
cc pn31|vbz d cst vvz pno11 vvi p-acp n1 p-acp n1, cc p-acp d n1 pn31|vbz n1.
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Page 117
1966
Though Paul had enjoyed all the World at will, yet he would have accounted Death to have been Gain to him.
Though Paul had enjoyed all the World At will, yet he would have accounted Death to have been Gain to him.
cs np1 vhd vvn d dt n1 p-acp n1, av pns31 vmd vhi vvn n1 pc-acp vhi vbn n1 p-acp pno31.
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1967
And though Paul was a Man of great Esteem among the Saints, (though Persecuted by others) yet death was Gain to him.
And though Paul was a Man of great Esteem among the Saints, (though Persecuted by Others) yet death was Gain to him.
cc cs np1 vbds dt n1 pp-f j n1 p-acp dt n2, (cs vvn p-acp n2-jn) av n1 vbds n1 p-acp pno31.
(8) part (DIV2)
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1968
Yea, though Paul enjoyed all Ordinances, yet Christ was Gain to him.
Yea, though Paul enjoyed all Ordinances, yet christ was Gain to him.
uh, cs np1 vvd d n2, av np1 vbds n1 p-acp pno31.
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Page 118
1969
And though he did a great deal of Service for Christ, (as I verily believe there was never any Man since the World was made, did more Service for Jesus Christ than Paul did) and yet death was Gain to him;
And though he did a great deal of Service for christ, (as I verily believe there was never any Man since the World was made, did more Service for jesus christ than Paul did) and yet death was Gain to him;
cc cs pns31 vdd dt j n1 pp-f n1 p-acp np1, (c-acp pns11 av-j vvb pc-acp vbds av-x d n1 p-acp dt n1 vbds vvn, vdd av-dc n1 p-acp np1 np1 cs np1 vdd) cc av n1 vbds n1 p-acp pno31;
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1970
he should get much by it: Why many things might make the death of Paul Gainful.
he should get much by it: Why many things might make the death of Paul Gainful.
pns31 vmd vvi d p-acp pn31: q-crq d n2 vmd vvi dt n1 pp-f np1 j.
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Page 118
1971
I remember the last time I spake to you, I spoke about an Argument of the Victory over Death, that we have by Christ;
I Remember the last time I spoke to you, I spoke about an Argument of the Victory over Death, that we have by christ;
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(8) part (DIV2)
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1972
I will not speak now of what then I spake to, but meerly Confine my self;
I will not speak now of what then I spoke to, but merely Confine my self;
pns11 vmb xx vvi av pp-f r-crq av pns11 vvd p-acp, cc-acp av-j vvb po11 n1;
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1973
for otherwise the Argument might be very large, to shew the Gain of death to Believers:
for otherwise the Argument might be very large, to show the Gain of death to Believers:
c-acp av dt n1 vmd vbi av j, pc-acp vvi dt n1 pp-f n1 p-acp n2:
(8) part (DIV2)
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Page 118
1974
But I'll confine my self to the very thing that the Apostle speaks of here in this Chapter, That he should be present with Christ.
But I'll confine my self to the very thing that the Apostle speaks of Here in this Chapter, That he should be present with christ.
cc-acp pns11|vmb vvi po11 n1 p-acp dt j n1 cst dt n1 vvz pp-f av p-acp d n1, cst pns31 vmd vbi j p-acp np1.
(8) part (DIV2)
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Page 118
1975
Therefore now I'll speak of the Gain of being with Christ. Now I confess there are many things that might be opened:
Therefore now I'll speak of the Gain of being with christ. Now I confess there Are many things that might be opened:
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(8) part (DIV2)
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Page 118
1976
The Communion of the Soul departed with Jesus Christ,
The Communion of the Soul departed with jesus christ,
dt n1 pp-f dt n1 vvd p-acp np1 np1,
(8) part (DIV2)
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Page 118
1977
As First, It shall be immediate, the Souls of the Saints while they are in the Body, they have Communion with Christ;
As First, It shall be immediate, the Souls of the Saints while they Are in the Body, they have Communion with christ;
p-acp ord, pn31 vmb vbi j, dt n2 pp-f dt n2 cs pns32 vbr p-acp dt n1, pns32 vhb n1 p-acp np1;
(8) part (DIV2)
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1978
but it is Mediately, by other things, by Ordinances and Means, whereby Christ conveys Himself to them;
but it is Mediately, by other things, by Ordinances and Means, whereby christ conveys Himself to them;
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(8) part (DIV2)
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Page 118
1979
but there they shall have Communion with Christ Immediately, only Christ and the Soul together. Now the more Immediate the Communion is with Christ, it is the more pure:
but there they shall have Communion with christ Immediately, only christ and the Soul together. Now the more Immediate the Communion is with christ, it is the more pure:
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Page 118
1980
Here we have some Communion with Christ, but a great deal of Sin mixt together with it.
Here we have Some Communion with christ, but a great deal of since mixed together with it.
av pns12 vhb d n1 p-acp np1, cc-acp dt j n1 pp-f n1 vvn av p-acp pn31.
(8) part (DIV2)
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Page 118
1981
That that is immediately from the Fountain is more pure, that that comes in the Streams hath Dirt mixed with it.
That that is immediately from the Fountain is more pure, that that comes in the Streams hath Dirt mixed with it.
cst d vbz av-j p-acp dt n1 vbz av-dc j, cst d vvz p-acp dt n2 vhz n1 vvn p-acp pn31.
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Page 118
1982
So that that we shall have with Christ immediately shall be pure, we shall have Communion with Him and nothing else:
So that that we shall have with christ immediately shall be pure, we shall have Communion with Him and nothing Else:
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Page 118
1983
We shall have no mixtures at all of any evil in our own Spirits. And then Secondly, Immediate communion with Christ, it is more Sweet:
We shall have no mixtures At all of any evil in our own Spirits. And then Secondly, Immediate communion with christ, it is more Sweet:
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(8) part (DIV2)
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1984
As the more Pure, so the more Sweet.
As the more Pure, so the more Sweet.
c-acp dt av-dc j, av dt av-dc j.
(8) part (DIV2)
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Page 119
1985
As now, the Wine that comes immediately from the Grape, it hath more Spirits, and is more delightful than that that is poured from Vessel to Vessel.
As now, the Wine that comes immediately from the Grape, it hath more Spirits, and is more delightful than that that is poured from Vessel to Vessel.
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Page 119
1986
That which we have here from Christ, it is that that is poured from Vessel to Vessel;
That which we have Here from christ, it is that that is poured from Vessel to Vessel;
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Page 119
1987
but that which Souls departed have from Christ is immediate, and so comes more Sweet.
but that which Souls departed have from christ is immediate, and so comes more Sweet.
cc-acp cst r-crq n2 vvd vhb p-acp np1 vbz j, cc av vvz av-dc j.
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Page 119
1988
As if the Child suck Milk from the Breast, it is more sweet to the Child than the Milk in a Spoon.
As if the Child suck Milk from the Breast, it is more sweet to the Child than the Milk in a Spoon.
p-acp cs dt n1 vvb n1 p-acp dt n1, pn31 vbz av-dc j p-acp dt n1 cs dt n1 p-acp dt n1.
(8) part (DIV2)
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Page 119
1989
That that we have from Christ here, is Milk as it were from the Spoon;
That that we have from christ Here, is Milk as it were from the Spoon;
d cst pns12 vhb p-acp np1 av, vbz n1 p-acp pn31 vbdr p-acp dt n1;
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Page 119
1990
but that that Souls have that are departed, they suck from Christ immediately, and so comes to be more sweet.
but that that Souls have that Are departed, they suck from christ immediately, and so comes to be more sweet.
cc-acp cst d n2 vhb d vbr vvn, pns32 vvb p-acp np1 av-j, cc av vvz pc-acp vbi av-dc j.
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Page 119
1991
Thirdly, And more especially, we account that that comes Immediately, to have more Love in it.
Thirdly, And more especially, we account that that comes Immediately, to have more Love in it.
ord, cc av-dc av-j, pns12 vvb d cst vvz av-j, pc-acp vhi dc n1 p-acp pn31.
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Page 119
1992
As that that a Friend gives by his own hand, is better and more comfortable to us.
As that that a Friend gives by his own hand, is better and more comfortable to us.
p-acp cst d dt n1 vvz p-acp po31 d n1, vbz jc cc av-dc j p-acp pno12.
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Page 119
1993
So that that comes from God Immediately, it's a great deal more sweet:
So that that comes from God Immediately, it's a great deal more sweet:
av d cst vvz p-acp np1 av-j, pn31|vbz dt j n1 av-dc j:
(8) part (DIV2)
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Page 119
1994
As now here while we Live in the World, the more immediate a Mercy is, the more sweet it is to a gracious Heart.
As now Here while we Live in the World, the more immediate a Mercy is, the more sweet it is to a gracious Heart.
c-acp av av cs pns12 vvb p-acp dt n1, dt av-dc j dt n1 vbz, dt av-dc j pn31 vbz p-acp dt j n1.
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Page 119
1995
Indeed, a Mercy that comes by second Causes, it's comfortable, because God Over-rules all the Causes;
Indeed, a Mercy that comes by second Causes, it's comfortable, Because God Overrules all the Causes;
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Page 119
1996
but when it can see God immediately in a Mercy, the more immediate the Hand of God is here:
but when it can see God immediately in a Mercy, the more immediate the Hand of God is Here:
cc-acp c-crq pn31 vmb vvi np1 av-j p-acp dt n1, dt av-dc j dt n1 pp-f np1 vbz av:
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Page 119
1997
Though God doth not work so Immediately here as He will do afterwards; but the more Immediate God is here, the more sweet it is.
Though God does not work so Immediately Here as He will do afterwards; but the more Immediate God is Here, the more sweet it is.
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Page 119
1998
And therefore in a Judgment, the more Immediate the Hand of God is, the more Terrible, as in the Plague.
And Therefore in a Judgement, the more Immediate the Hand of God is, the more Terrible, as in the Plague.
cc av p-acp dt n1, dt av-dc j dt n1 pp-f np1 vbz, dt av-dc j, c-acp p-acp dt n1.
(8) part (DIV2)
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Page 119
1999
So in a Mercy, though every Mercy is sweet, yet the more Immediate God is in a Mercy, the more sweet it is.
So in a Mercy, though every Mercy is sweet, yet the more Immediate God is in a Mercy, the more sweet it is.
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Page 119
2000
And then, O how sweet is all the Good that the Saints have immediately from Christ, therefore it's Gain to them.
And then, Oh how sweet is all the Good that the Saints have immediately from christ, Therefore it's Gain to them.
cc av, uh q-crq j vbz d dt j cst dt n2 vhb av-j p-acp np1, av pn31|vbz n1 p-acp pno32.
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2001
And then, Fourthly, It's more strong. The first Rebound is more Powerfull than: a second; and the first Gushings out are more strong.
And then, Fourthly, It's more strong. The First Rebound is more Powerful than: a second; and the First Gushings out Are more strong.
cc av, ord, pn31|vbz dc j. dt ord vvb vbz dc j av: dt ord; cc dt ord np1 av vbr av-dc j.
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Page 130
2002
The Beams of the Sun when they are first Reflected, than if you take a Glass and Reflect them again and again.
The Beams of the Sun when they Are First Reflected, than if you take a Glass and Reflect them again and again.
dt n2 pp-f dt n1 c-crq pns32 vbr ord vvn, cs cs pn22 vvb dt n1 cc vvb pno32 av cc av.
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Page 130
2003
And so that that comes Gushing out (as it were) of the very Heart of God, it's more strong a great deal;
And so that that comes Gushing out (as it were) of the very Heart of God, it's more strong a great deal;
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(8) part (DIV2)
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Page 130
2004
and there is greater Impressions upon the Heart by it, than that that comes by second Causes.
and there is greater Impressions upon the Heart by it, than that that comes by second Causes.
cc pc-acp vbz jc n2 p-acp dt n1 p-acp pn31, cs d cst vvz p-acp ord n2.
(8) part (DIV2)
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2005
Fifthly, That that comes Immediate, it comes without Labour.
Fifthly, That that comes Immediate, it comes without Labour.
ord, cst d vvz j, pn31 vvz p-acp n1.
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2006
The Soul draws it from Christ, and is not put to so much Pain and Labour as now we are put to.
The Soul draws it from christ, and is not put to so much Pain and Labour as now we Are put to.
dt n1 vvz pn31 p-acp np1, cc vbz xx vvn p-acp av d n1 cc vvi c-acp av pns12 vbr vvn p-acp.
(8) part (DIV2)
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Page 130
2007
If we would have Communion with Jesus Christ, we must stir up our selves to the Humbling of our Hearts, to the Acting of our Faith, to Exercise our Graces,
If we would have Communion with jesus christ, we must stir up our selves to the Humbling of our Hearts, to the Acting of our Faith, to Exercise our Graces,
cs pns12 vmd vhi n1 p-acp np1 np1, pns12 vmb vvi a-acp po12 n2 p-acp dt vvg pp-f po12 n2, p-acp dt vvg pp-f po12 n1, pc-acp vvi po12 n2,
(8) part (DIV2)
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2008
and put the Body to it.
and put the Body to it.
cc vvd dt n1 p-acp pn31.
(8) part (DIV2)
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2009
If you would have any communion with Christ in Prayer, it must put you to some Labour: And:
If you would have any communion with christ in Prayer, it must put you to Some Labour: And:
cs pn22 vmd vhi d n1 p-acp np1 p-acp n1, pn31 vmb vvi pn22 p-acp d n1: cc:
(8) part (DIV2)
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Page 130
2010
so in the Word and Sacraments: And the Labour of a Christian is very great.
so in the Word and Sacraments: And the Labour of a Christian is very great.
av p-acp dt n1 cc n2: cc dt n1 pp-f dt njp vbz av j.
(8) part (DIV2)
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Page 130
2011
But when we come to have Immediate communion with Christ, it will be the flowings in of Christ to the Soul, without any Labour at all.
But when we come to have Immediate communion with christ, it will be the flowings in of christ to the Soul, without any Labour At all.
p-acp c-crq pns12 vvb pc-acp vhi j n1 p-acp np1, pn31 vmb vbi dt n2-vvg p-acp pp-f np1 p-acp dt n1, p-acp d n1 p-acp d.
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Page 130
2012
Sixthly, It shall be more full, when we come to be United to the very Fountain it self;
Sixthly, It shall be more full, when we come to be United to the very Fountain it self;
j, pn31 vmb vbi av-dc j, c-crq pns12 vvb pc-acp vbi vvn p-acp dt j n1 pn31 n1;
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2013
there it will be more full than the Stream.
there it will be more full than the Stream.
a-acp pn31 vmb vbi av-dc j cs dt n1.
(8) part (DIV2)
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Page 130
2014
Certainly, there is that Good and Excellency in Christ, that is too much for any Creature in the World to convey ▪ Yea, take all the Creatures in the World,
Certainly, there is that Good and Excellency in christ, that is too much for any Creature in the World to convey ▪ Yea, take all the Creatures in the World,
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Page 130
2015
and Ordinances, they are too scant to be able to convey the Good that is in Christ;
and Ordinances, they Are too scant to be able to convey the Good that is in christ;
cc n2, pns32 vbr av av-j pc-acp vbi j pc-acp vvi dt j cst vbz p-acp np1;
(8) part (DIV2)
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Page 130
2016
yea, that Good that Christ takes delight to communicate to the Souls of His People. And that's the Reason that here we have but a little.
yea, that Good that christ Takes delight to communicate to the Souls of His People. And that's the Reason that Here we have but a little.
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Page 130
2017
Why? Because the Conduits are so Narrow and Small, that there can be but a little let out through those Conduits;
Why? Because the Conduits Are so Narrow and Small, that there can be but a little let out through those Conduits;
q-crq? p-acp dt n2 vbr av j cc j, cst a-acp vmb vbi p-acp dt j vvb av p-acp d n2;
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Page 121
2018
but when the Soul is with Christ immediately, then it hath the Fulness of the Lettings out of Gods Mercy:
but when the Soul is with christ immediately, then it hath the Fullness of the Lettings out of God's Mercy:
cc-acp c-crq dt n1 vbz p-acp np1 av-j, cs pn31 vhz dt n1 pp-f dt n2 av pp-f npg1 n1:
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Page 121
2019
There will be an Eminency of every sort of Good to every poor Christian. I remember Jerom, speaking of that Text, Christ being All in all:
There will be an Eminency of every sort of Good to every poor Christian. I Remember Jerome, speaking of that Text, christ being All in all:
pc-acp vmb vbi dt n1 pp-f d n1 pp-f j p-acp d j njp. pns11 vvb np1, vvg pp-f d n1, np1 vbg av-d p-acp d:
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2020
He makes this Interpretation of it, saith he, Christ is here but some to some; but not all to all.
He makes this Interpretation of it, Says he, christ is Here but Some to Some; but not all to all.
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As for Instance, saith he, Here some Men have some Eminency of some particular Grace conveid to them,
As for Instance, Says he, Here Some Men have Some Eminency of Some particular Grace conveid to them,
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and some other Eminency of some particular Grace.
and Some other Eminency of Some particular Grace.
cc d j-jn n1 pp-f d j n1.
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As Moses had an Eminency of Meekness, Abraham an Eminency of Faith, Job an Eminency of Patience,
As Moses had an Eminency of Meekness, Abraham an Eminency of Faith, Job an Eminency of Patience,
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and Solomon an Eminency of Wisdom, but, saith he, Where was there ever a Man Eminent in all Graces? But then (saith he) Christ shall be All in all:
and Solomon an Eminency of Wisdom, but, Says he, Where was there ever a Man Eminent in all Graces? But then (Says he) christ shall be All in all:
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That is, Christ shall convey all Grace to all His Saints, that all the Saints shall have an Eminency and Fulness in all Grace whatsoever.
That is, christ shall convey all Grace to all His Saints, that all the Saints shall have an Eminency and Fullness in all Grace whatsoever.
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This will be an Excellent thing.
This will be an Excellent thing.
d vmb vbi dt j n1.
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Surely it's Gain then to Die, for a gracious Heart, where Christ shall be thus All in all to them, to convey this Fulness of Good in all things unto them.
Surely it's Gain then to Die, for a gracious Heart, where christ shall be thus All in all to them, to convey this Fullness of Good in all things unto them.
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Those Saints that are the Meanest now, whose Souls have the least degree of true Grace, they shall have an Eminency of all Grace.
Those Saints that Are the Meanest now, whose Souls have the least degree of true Grace, they shall have an Eminency of all Grace.
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Wouldst not thou think thy self happy, if thou hadst as much Faith as Abraham, as much Meekness as Moses, and as much Patience as Job, and as much Insight into the Misteries of the Gospel as Paul? Now, hadst thou as much as all the Saints ever had, were not that Gain? Why now as soon as thy Soul is departed from the Body, thou shalt have an Eminency in all Graces,
Wouldst not thou think thy self happy, if thou Hadst as much Faith as Abraham, as much Meekness as Moses, and as much Patience as Job, and as much Insight into the Mysteres of the Gospel as Paul? Now, Hadst thou as much as all the Saints ever had, were not that Gain? Why now as soon as thy Soul is departed from the Body, thou shalt have an Eminency in all Graces,
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as much as all the Saints ever had, since the beginning of the World. Therefore surely, it's Gain to die for a Godly Man.
as much as all the Saints ever had, since the beginning of the World. Therefore surely, it's Gain to die for a Godly Man.
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7ly, Further, It's Gain in this respect, When they receive immediately, they shall receive all United in one, and all together:
7ly, Further, It's Gain in this respect, When they receive immediately, they shall receive all United in one, and all together:
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They shall have such Influence from Christ, as hath all Good united in one Beam of Excellency,
They shall have such Influence from christ, as hath all Good united in one Beam of Excellency,
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and so receive it all together. As now, a Man may take the Quintesence of several Herbs;
and so receive it all together. As now, a Man may take the Quintessence of several Herbs;
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there's this Herb hath this Virtue, another another, and a third a third;
there's this Herb hath this Virtue, Another Another, and a third a third;
pc-acp|vbz d n1 vhz d n1, j-jn j-jn, cc dt ord dt ord;
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but now if you Still all these Herbs together, you will have the Virtue and Quintesence of all in one Drop.
but now if you Still all these Herbs together, you will have the Virtue and Quintessence of all in one Drop.
cc-acp av cs pn22 av d d n2 av, pn22 vmb vhi dt n1 cc n1 pp-f d p-acp crd n1.
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So Christ here scatters His Excellencies, one in one Creature, another in another; but when we come to enjoy Him immediately, then we shall have all in one,
So christ Here scatters His Excellencies, one in one Creature, Another in Another; but when we come to enjoy Him immediately, then we shall have all in one,
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because all His Excellencies whatsoever is united in one in Him.
Because all His Excellencies whatsoever is united in one in Him.
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2038
Eighthly, Further, all our Good shall be in continal Act. Here we have a great deal of Good in the Habit,
Eighthly, Further, all our Good shall be in continal Act. Here we have a great deal of Good in the Habit,
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but now when we come to have this Immediate communion with Christ, there all our Graces shall be Acted continually.
but now when we come to have this Immediate communion with christ, there all our Graces shall be Acted continually.
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The Sun, you know, how it doth Act the Earth; whatsoever there is in the Earth, it draws it forth and makes it flourish.
The Sun, you know, how it does Act the Earth; whatsoever there is in the Earth, it draws it forth and makes it flourish.
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So the Presence of the Sun of Righteousness, Oh how Gloriously will it Act all our Graces!
So the Presence of the Sun of Righteousness, O how Gloriously will it Act all our Graces!
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2042
In Numb. 17. 7. We read of Aarons Rod, it Blossom'd: And the Text saith, It Blossom'd before the Lord.
In Numb. 17. 7. We read of Aaron's Rod, it Blossomed: And the Text Says, It Blossomed before the Lord.
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When the Souls of the Saints shall be before the Lord, and be in the Presence of the Lord Christ:
When the Souls of the Saints shall be before the Lord, and be in the Presence of the Lord christ:
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O they shall Blossom and Flourish, and all their Graces shall Flourish in a most Glorious manner.
Oh they shall Blossom and Flourish, and all their Graces shall Flourish in a most Glorious manner.
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2045
Ninthly, And then lastly, We shall enjoy what is in Christ without any Intermission:
Ninthly, And then lastly, We shall enjoy what is in christ without any Intermission:
ord, cc av ord, pns12 vmb vvi r-crq vbz p-acp np1 p-acp d n1:
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What's the reason of any Intermission here? But something that comes between Christ and our Souls.
What's the reason of any Intermission Here? But something that comes between christ and our Souls.
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2047
But now when there shall be nothing between Christ and the Soul, then there will be no Intermission.
But now when there shall be nothing between christ and the Soul, then there will be no Intermission.
p-acp av c-crq a-acp vmb vbi pix p-acp np1 cc dt n1, cs pc-acp vmb vbi dx n1.
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2048
That Sweetness and Comfort thou hast in communion with Christ at any time, thou shalt have it at all times:
That Sweetness and Comfort thou hast in communion with christ At any time, thou shalt have it At all times:
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2049
And how good is that? O saith many a Soul, could I have but the communion with Christ at all times,
And how good is that? O Says many a Soul, could I have but the communion with christ At all times,
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2050
as I have at some times: O that would be comfortable!
as I have At Some times: Oh that would be comfortable!
c-acp pns11 vhb p-acp d n2: uh cst vmd vbi j!
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2051
Now when the Soul hath Immediate communion with Christ, it shall have it at all times.
Now when the Soul hath Immediate communion with christ, it shall have it At all times.
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2052
What's the reason of Ecclipses? It is the Interposition between the Moon and the Sun,
What's the reason of Eclipses? It is the Interposition between the Moon and the Sun,
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2053
or some Interposition between the Sun and us. So our Ecclipses of the Light that we have from Christ, it is some Interposition:
or Some Interposition between the Sun and us. So our Eclipses of the Light that we have from christ, it is Some Interposition:
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2054
Take away the Interposition, and then there will be no Intermission.
Take away the Interposition, and then there will be no Intermission.
vvb av dt n1, cc av pc-acp vmb vbi dx n1.
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2055
Now put all these together, and is it not Gain to Die, and to be with Christ. Now by way of Use:
Now put all these together, and is it not Gain to Die, and to be with christ. Now by Way of Use:
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2056
It is Gain thus to be with Christ.
It is Gain thus to be with christ.
pn31 vbz n1 av pc-acp vbi p-acp np1.
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2057
Hence then, If it be Gain for one that doth so much Service for Christ as Paul did,
Hence then, If it be Gain for one that does so much Service for christ as Paul did,
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2058
surely than those that are Believers, and are made little Use of in any Service for Christ, they will get by their Death.
surely than those that Are Believers, and Are made little Use of in any Service for christ, they will get by their Death.
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2059
Paul was a Man that one would wonder how the Churches could spare him, he did so much for Christ;Paul was a Man that one would wonder how the Churches could spare him, he did so much for christ;
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2060
and yet Paul would get by Death.
and yet Paul would get by Death.
cc av np1 vmd vvi p-acp n1.
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2061
If thou beest a Believer, thou shalt have thy Immediate communion with Christ, as Paul had.
If thou Best a Believer, thou shalt have thy Immediate communion with christ, as Paul had.
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2062
Alas, here while thou Livest, thou hast but little communion between Christ and thee, and doest Him but little Service in the World:
Alas, Here while thou Livest, thou hast but little communion between christ and thee, and dost Him but little Service in the World:
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2063
Then why should you so much desire to Live in the World, that have nothing to Countervail the Trouble that you have,
Then why should you so much desire to Live in the World, that have nothing to Countervail the Trouble that you have,
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2064
and the Sin that is committed in the World? O, surely, it will be gain for you.
and the since that is committed in the World? O, surely, it will be gain for you.
cc dt n1 cst vbz vvn p-acp dt n1? sy, av-j, pn31 vmb vbi n1 p-acp pn22.
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2065
Secondly, Hence it follows, That it is a Self-denial to a Believer, to be willing to Live here in the World.
Secondly, Hence it follows, That it is a Self-denial to a Believer, to be willing to Live Here in the World.
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You will say, If it be so much Gain, why should any be so desirous to Live? It's this,
You will say, If it be so much Gain, why should any be so desirous to Live? It's this,
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2067
first, Nature will have its work, though in their Judgments they are convinc't, that it's better to be with Christ;
First, Nature will have its work, though in their Judgments they Are convinced, that it's better to be with christ;
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2068
yet the Body will be working, and the Affections will follow the Body very much.
yet the Body will be working, and the Affections will follow the Body very much.
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2069
Further, Though they be convinc't that it is Gain, yet God lays a Tie upon them, to preserve their Lives as long as they can here in this World, in Obedience to God:
Further, Though they be convinced that it is Gain, yet God lays a Tie upon them, to preserve their Lives as long as they can Here in this World, in obedience to God:
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2070
They do desire to avoid Dangers, and Preserve their Lives. It is not for them to be where it is best for them to be,
They do desire to avoid Dangers, and Preserve their Lives. It is not for them to be where it is best for them to be,
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2071
but to be where God would have them to be;
but to be where God would have them to be;
cc-acp pc-acp vbi c-crq np1 vmd vhi pno32 pc-acp vbi;
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2072
and therefore God doth charge them to seek to Preserve their Lives, and to go on till He Himself shall Dissolve the Body and Soul. It's God that is the Lord of our Life,
and Therefore God does charge them to seek to Preserve their Lives, and to go on till He Himself shall Dissolve the Body and Soul. It's God that is the Lord of our Life,
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and as God gave us our Lives, so it is He that must take them away, and not any Body else.
and as God gave us our Lives, so it is He that must take them away, and not any Body Else.
cc p-acp np1 vvd pno12 po12 n2, av pn31 vbz pns31 cst vmb vvi pno32 av, cc xx d n1 av.
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2074
But yet, I say, there is some Self-denial in it:
But yet, I say, there is Some Self-denial in it:
p-acp av, pns11 vvb, pc-acp vbz d n1 p-acp pn31:
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2075
We must look upon our selves here, as in a very Low and Mean condition, in comparison of what we hope to be within a while after.
We must look upon our selves Here, as in a very Low and Mean condition, in comparison of what we hope to be within a while After.
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2076
Therefore observe this one Note, Those that do believe the Gain of Death, they had need Labour what they can, to countervail the Forbearance of the Gain, by somewhat or other.
Therefore observe this one Note, Those that do believe the Gain of Death, they had need Labour what they can, to countervail the Forbearance of the Gain, by somewhat or other.
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2077
If a Man hath a great Gain, and it comes not in his present Possession, he thinks, What shall I have for my Forbearance? You will say, What is it that any Believer can have in lieu of his Forbearance of that Gain? Truly, the most Excellent thing is this, that he may do Christ Service while he Lives.
If a Man hath a great Gain, and it comes not in his present Possession, he thinks, What shall I have for my Forbearance? You will say, What is it that any Believer can have in lieu of his Forbearance of that Gain? Truly, the most Excellent thing is this, that he may do christ Service while he Lives.
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2078
Now then, Is that the main thing? O learn from hence, to be of as much use in your Lives,
Now then, Is that the main thing? O Learn from hence, to be of as much use in your Lives,
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as possibly you can, for you have nothing else (to speak of) in Forbearance of that great Gain.
as possibly you can, for you have nothing Else (to speak of) in Forbearance of that great Gain.
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2080
Why, Lord, I expect to enjoy Thee for ever before long, but thou art pleased to Prolong my Life here for a while;
Why, Lord, I expect to enjoy Thee for ever before long, but thou art pleased to Prolong my Life Here for a while;
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2081
in the mean time I meet with many Temptations and Troubles, and Vexations, and much Sin I have:
in the mean time I meet with many Temptations and Troubles, and Vexations, and much since I have:
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But yet, Lord, thou knowest it's my desire to Honour Thee, and Serve Thee;
But yet, Lord, thou Knowest it's my desire to Honour Thee, and Serve Thee;
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and through Thy Mercy, I am some way or other Serviceable to Thee, in the Place where Thou hast set me;
and through Thy Mercy, I am Some Way or other Serviceable to Thee, in the Place where Thou hast Set me;
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and, Lord, this is the thing contents me, while I am absent from Thee.
and, Lord, this is the thing contents me, while I am absent from Thee.
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Thirdly, Hence we see the great Difference that there is between the death of a Believer,
Thirdly, Hence we see the great Difference that there is between the death of a Believer,
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and the death of a Wicked Man. I shewed you, I remember in the death of an Ungodly Man,
and the death of a Wicked Man. I showed you, I Remember in the death of an Ungodly Man,
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when the siery Serpent comes with his Sting, and takes him in his Natural Estate, Death is not Gain to such a one: O, no;
when the siery Serpent comes with his Sting, and Takes him in his Natural Estate, Death is not Gain to such a one: Oh, no;
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death takes away all his Gain: But now, death is the greatest Gain to the Saints.
death Takes away all his Gain: But now, death is the greatest Gain to the Saints.
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That's an excellent Scripture you have in 1 Cor. 3. the latter end, Whether Paul, or Appollos, or Cephas, or the World, or Life,
That's an excellent Scripture you have in 1 Cor. 3. the latter end, Whither Paul, or Appollos, or Cephas, or the World, or Life,
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or Death, or Things present, or Things to come, all is yours. In Christ, Death comes to be made yours:or Death, or Things present, or Things to come, all is yours. In christ, Death comes to be made yours:
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Death is part of the Possession of the Saints:
Death is part of the Possession of the Saints:
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O the difference between the death of the Saints, and the death of Wicked and Ungodly Men!
Oh the difference between the death of the Saints, and the death of Wicked and Ungodly Men!
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Do but put two Men, a Wicked Man, and a Godly Man, lying both together upon their Death-Beds, (you must take a wicked Man that hath an enlightned Conscience) he lies beholding the Wrath of the Infinite God, ready to swallow him up,
Do but put two Men, a Wicked Man, and a Godly Man, lying both together upon their Death-Beds, (you must take a wicked Man that hath an enlightened Conscience) he lies beholding the Wrath of the Infinite God, ready to swallow him up,
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and his Conscience tearing and rending of him, and so the black dismal bottomless Gulf, ready to swallow him;
and his Conscience tearing and rending of him, and so the black dismal bottomless Gulf, ready to swallow him;
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see the fiery Serpent sent from an Angry God, twisting himself about his Middle, with a Sting at his Heart, ready to take away his Life, that he might not Live any longer to Dishonour his God;
see the fiery Serpent sent from an Angry God, twisting himself about his Middle, with a Sting At his Heart, ready to take away his Life, that he might not Live any longer to Dishonour his God;
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he lies cursing himself for his Wickedness and Folly, and the Company that he hath Liv'd in,
he lies cursing himself for his Wickedness and Folly, and the Company that he hath Lived in,
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and wishing that he had never been Born. Now the Godly Man, he lies blessing of the Name of God for His Goodness;
and wishing that he had never been Born. Now the Godly Man, he lies blessing of the Name of God for His goodness;
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and in that, God did shew to him in the time of his Life, the things that concern his Eternal Peace:
and in that, God did show to him in the time of his Life, the things that concern his Eternal Peace:
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He blesses God that ever he knew Him, that ever he knew His Wayes:
He Blesses God that ever he knew Him, that ever he knew His Ways:
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He blesses God, that the time of his departure is so near, and he sees Jesus Christ ready to receive him,
He Blesses God, that the time of his departure is so near, and he sees jesus christ ready to receive him,
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and the Angels attending about him:
and the Angels attending about him:
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O the blessed day when I shall go to Enjoy an Immediate, Full, and Eternal Communion with Jesus Christ, that is best of all.
Oh the blessed day when I shall go to Enjoy an Immediate, Full, and Eternal Communion with jesus christ, that is best of all.
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And there he lies Encouraging all that comes to see him, to know Christ and God betimes.
And there he lies Encouraging all that comes to see him, to know christ and God betimes.
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O here's the difference between the death of the Godly, and the death of the Wicked:
O here's the difference between the death of the Godly, and the death of the Wicked:
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One is the greatest Terror, and the other is the greatest Gain.
One is the greatest Terror, and the other is the greatest Gain.
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And, my Brethren, let these Things that I have now Spoken to you, let them prepare you for Death, and welcome Death whensoever it comes.
And, my Brothers, let these Things that I have now Spoken to you, let them prepare you for Death, and welcome Death whensoever it comes.
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Do not think of what you must Leave in the World, but what you are going to:
Do not think of what you must Leave in the World, but what you Are going to:
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It is to go to Christ, that is best of all. And manifest the Power of those Things, lay them up against such a time.
It is to go to christ, that is best of all. And manifest the Power of those Things, lay them up against such a time.
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And let all that hath been said, Teach you to be Godly, to Prize Christ and the Gospel:
And let all that hath been said, Teach you to be Godly, to Prize christ and the Gospel:
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Here's that will Recompence all Troubles and Afflictions you meet withal in the Wayes of God, to be able upon your Death-Bed, to say with Paul: To me to Die is Gain.
Here's that will Recompense all Troubles and Afflictions you meet withal in the Ways of God, to be able upon your Death-Bed, to say with Paul: To me to Die is Gain.
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It will Recompence whatever Pains you take in the Wayes of Religion. And I appeal to you:
It will Recompense whatever Pains you take in the Ways of Religion. And I appeal to you:
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Do you think that there was ever any since the World began, that was Sorry upon their Death-Bed, that they had taken too much Pains in the Wayes of God? There have been Thousands that have Cursed themselves for the neglecting of the day of Grace and Salvation,
Do you think that there was ever any since the World began, that was Sorry upon their Death-Bed, that they had taken too much Pains in the Ways of God? There have been Thousands that have Cursed themselves for the neglecting of the day of Grace and Salvation,
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but never sorry for taking so much Pains.
but never sorry for taking so much Pains.
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O no! When thou comest upon thy Death-Bed thou wilt have need of all, and thou wilt bless God for any pains that thou hast taken for Christ.
O no! When thou Comest upon thy Death-Bed thou wilt have need of all, and thou wilt bless God for any pains that thou hast taken for christ.
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Lay then this Sentence unto thy Heart, it will Teach thee to Live, and to Die:
Lay then this Sentence unto thy Heart, it will Teach thee to Live, and to Die:
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And, Certainly, he must needs Live Joyfully whose Life is Christ: And he must needs Die comfortably, whose Death is Gain.
And, Certainly, he must needs Live Joyfully whose Life is christ: And he must needs Die comfortably, whose Death is Gain.
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A Sermon. Luke, 10. 5, 6. And into whatsoever House ye Enter, first say, Peace be to this House.
A Sermon. Luke, 10. 5, 6. And into whatsoever House you Enter, First say, Peace be to this House.
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And if the Son of Peace be there, your Peace shall Rest upon it: If not, it shall turn to you again.
And if the Son of Peace be there, your Peace shall Rest upon it: If not, it shall turn to you again.
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THese Words are part of Christs Direction unto the Seventy Disciples, that He sent forth to Preach the Gospel.
THese Words Are part of Christ Direction unto the Seventy Disciples, that He sent forth to Preach the Gospel.
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As Exod. 15. last. We Read of Twelve Wells of Water, and Threescore and Ten Palm Trees, where Israel Encamped after their coming through the Red-Sea, for their Refreshing.
As Exod 15. last. We Read of Twelve Wells of Water, and Threescore and Ten Palm Trees, where Israel Encamped After their coming through the Red sea, for their Refreshing.
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So Christ sends forth His Twelve Apostles, and Seventy Disciples, for the Refreshing of the World, with the glad Tidings of the Gospel. There were Seventy.
So christ sends forth His Twelve Apostles, and Seventy Disciples, for the Refreshing of the World, with the glad Tidings of the Gospel. There were Seventy.
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I find many Interpreters keep much ado about the Number, Austin, and Jerom, with others: They say, this Number hath Reference unto the Seventy several Languages of the World.
I find many Interpreters keep much ado about the Number, Austin, and Jerome, with Others: They say, this Number hath Referente unto the Seventy several Languages of the World.
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For, they say, That at the Confusion of Languages at Babel, there were Seventy; and so according in Proportion unto them, Christ sends forth these Seventy.
For, they say, That At the Confusion of Languages At Babel, there were Seventy; and so according in Proportion unto them, christ sends forth these Seventy.
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These are but Surmises, and many other such Guesses there are;
These Are but Surmises, and many other such Guesses there Are;
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but particular Reason for the Number, we have not Exprest in Scripture, neither have we their Names.
but particular Reason for the Number, we have not Expressed in Scripture, neither have we their Names.
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We have the Apostles Names, the Twelve, but not these Seventy.
We have the Apostles Names, the Twelve, but not these Seventy.
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Some God is Pleased to make Men of Names, Honourable in the World, and leave their Names as Honourable:
some God is Pleased to make Men of Names, Honourable in the World, and leave their Names as Honourable:
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Others the Lord Imploys in great Works and Services, but their Names are Buried.
Others the Lord Employs in great Works and Services, but their Names Are Buried.
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It is enough for these, that Christ tells them in the 20th. verse of this Chapter, That their Names are Written in the Book of Life.
It is enough for these, that christ tells them in the 20th. verse of this Chapter, That their Names Are Written in the Book of Life.
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Let God Imploy us in His Work, and Write our Names in the Book of Life, it is no matter for to Name us in this World.
Let God Employ us in His Work, and Write our Names in the Book of Life, it is no matter for to Name us in this World.
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There are many remarkable things in Christs sending out of these Seventy. As First, He sends them forth by two, and two;
There Are many remarkable things in Christ sending out of these Seventy. As First, He sends them forth by two, and two;
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so you have it in ver. 1. of the Chap. to the end that they might be a mutual Support, Comfort, Encouragement, Assistance one to another;
so you have it in ver. 1. of the Chap. to the end that they might be a mutual Support, Comfort, Encouragement, Assistance one to Another;
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which is the Duty of all Ministers, that God by His Providence shall Joyn together in any Service.
which is the Duty of all Ministers, that God by His Providence shall Join together in any Service.
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Secondly, Christ tells them, the great Work that they were sent about: The Harvest truly is great, saith He, and the Labourers are but few.
Secondly, christ tells them, the great Work that they were sent about: The Harvest truly is great, Says He, and the Labourers Are but few.
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I send you out into a Harvest, which is a great Labour, a useful Labour, a joyful Work, Isa. 9. 3. Joy in the time of Harvest, is the greatest Joy in the World:
I send you out into a Harvest, which is a great Labour, a useful Labour, a joyful Work, Isaiah 9. 3. Joy in the time of Harvest, is the greatest Joy in the World:
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It is a Harvest that you are sent into, and it is a very great one,
It is a Harvest that you Are sent into, and it is a very great one,
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and therefore you have Encouragement because there is so much Work to do.
and Therefore you have Encouragement Because there is so much Work to do.
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In Mat. 9. latter end, There it is said that Christ look'd upon the Multitude with Compassion,
In Mathew 9. latter end, There it is said that christ looked upon the Multitude with Compassion,
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and said, The Harvest is great, but the Labourers but few.
and said, The Harvest is great, but the Labourers but few.
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When Ministers look upon great Congregations, Multitudes of People, and especially such as come readily and willingly to hear the Word of God, he should not look upon them without compassion;
When Ministers look upon great Congregations, Multitudes of People, and especially such as come readily and willingly to hear the Word of God, he should not look upon them without compassion;
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as looking upon them as a great Harvest, as much Work to be done there.
as looking upon them as a great Harvest, as much Work to be done there.
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Yea, in John 4. 34. After the Woman of Samaria and others were Converted, as the first Fruits;
Yea, in John 4. 34. After the Woman of Samaria and Others were Converted, as the First Fruits;
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Christ tells the Disciples of the Regions, that they were white unto Harvest:
christ tells the Disciples of the Regions, that they were white unto Harvest:
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As if He should say, There are Multitudes here in this Place, that are very ready to Entertain the Gospel.
As if He should say, There Are Multitudes Here in this Place, that Are very ready to Entertain the Gospel.
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A great Encouragement indeed it is, when the Ministers of God shall see People so readily to attend upon the Word,
A great Encouragement indeed it is, when the Ministers of God shall see People so readily to attend upon the Word,
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as they shall look upon the Regions as white unto Harvest, that they are in a Preparation to receive the Word.
as they shall look upon the Regions as white unto Harvest, that they Are in a Preparation to receive the Word.
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The Harvest is great; saith Christ, the Labourers are but few, pray ye therefore the Lord of the Harvest, that he will send forth Labourers into his Harvest. The Harvest is great; Says christ, the Labourers Are but few, pray you Therefore the Lord of the Harvest, that he will send forth Labourers into his Harvest.
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There were Threescore and Ten sent out together, and yet they were few, and they must Pray for more.
There were Threescore and Ten sent out together, and yet they were few, and they must Pray for more.
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It is the Duty of all People, especially of Ministers, to Pray to God, that He will send forth more Painful Labourers.
It is the Duty of all People, especially of Ministers, to Pray to God, that He will send forth more Painful Labourers.
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And then, Thirdly, Christ tells them what Difficulties they are like to meet withal in their Work: And then, Thirdly, christ tells them what Difficulties they Are like to meet withal in their Work:
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Go your wayes, saith He, in ver. 3. Behold I send you forth as Lambs among Wolves;
Go your ways, Says He, in ver. 3. Behold I send you forth as Lambs among Wolves;
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you are to be as I am, of Lamblike Dispositions, Innocent among People where you Live.
you Are to be as I am, of Lamblike Dispositions, Innocent among People where you Live.
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But know before-hand, lest you be Discouraged with those Difficulties you are like to meet wtthal;
But know beforehand, lest you be Discouraged with those Difficulties you Are like to meet wtthal;
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you shall not only meet with Dogs that will Bark at you, nor with Foxes that seek Cunningly to Ʋndermine you,
you shall not only meet with Dogs that will Bark At you, nor with Foxes that seek Cunningly to Ʋndermine you,
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but with Wolves that will seek violently to Destroy you.
but with Wolves that will seek violently to Destroy you.
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And you shall find it in Mat. 10. That He sends out His Apostles, and He tells them the like:
And you shall find it in Mathew 10. That He sends out His Apostles, and He tells them the like:
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And indeed, it did so fall out.
And indeed, it did so fallen out.
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For there was not any one of the Twelve Apostles, but did Die a Violent death;
For there was not any one of the Twelve Apostles, but did Die a Violent death;
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was putto death by the Rage of Ungodly Men, except John. It were easie to shew you partly out of Ecclesiastical Stories,
was putto death by the Rage of Ungodly Men, except John. It were easy to show you partly out of Ecclesiastical Stories,
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how every one except John, was put to death; some Hanged, some Ston'd, some Crucified, and some by the Sword:
how every one except John, was put to death; Some Hanged, Some Stoned, Some crucified, and Some by the Sword:
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One way or other, the Twelve were put to death, that were the greatest Instruments of doing God Service, that ever were in the World;
One Way or other, the Twelve were put to death, that were the greatest Instruments of doing God Service, that ever were in the World;
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and yet this Recompence they all had from this wicked World, save only one (I say) and yet the Scripture tells us that he was Banisht.
and yet this Recompense they all had from this wicked World, save only one (I say) and yet the Scripture tells us that he was Banished.
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And Ecclesiastical Stories tell us, that he was cast into Scalding Lead; but withal they tell us, that he was Delivered by a Miracle out of it:
And Ecclesiastical Stories tell us, that he was cast into Scalding Led; but withal they tell us, that he was Delivered by a Miracle out of it:
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So that he wanted not his Sufferings too. That's the Third thing.
So that he wanted not his Sufferings too. That's the Third thing.
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And then the Fourth thing that there is in Christs Direction unto these, it is this:
And then the Fourth thing that there is in Christ Direction unto these, it is this:
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He tells them, That all their Living that they are like to have, it is to be had by their Work:
He tells them, That all their Living that they Are like to have, it is to be had by their Work:
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They are to be maintain'd for their Work, and they should take no further care, For the Labourer is worthy of his Hire.
They Are to be maintained for their Work, and they should take no further care, For the Labourer is worthy of his Hire.
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But then, Fifthly, Which seems to be more strange, Christ doth bid them, That they should Salute no Man by the way.
But then, Fifthly, Which seems to be more strange, christ does bid them, That they should Salute no Man by the Way.
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Why would Christ have His Disciples to be Uncivil, not so much to Salute Men in a civil way? That, surely, cannot be the meaning:
Why would christ have His Disciples to be Uncivil, not so much to Salute Men in a civil Way? That, surely, cannot be the meaning:
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But it was to signifie, that they were to tend the great Work that they were sent about, with all Diligence,
But it was to signify, that they were to tend the great Work that they were sent about, with all Diligence,
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and to take heed that nothing did Interrupt them.
and to take heed that nothing did Interrupt them.
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They were not to stay upon any Complemental Salutations, Visitations, that spends a great deal of Time oftentimes;
They were not to stay upon any Complemental Salutations, Visitations, that spends a great deal of Time oftentimes;
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they had not so much Time as other Men. Men, indeed, who have little to do, they spend their day, as your great Gentry,
they had not so much Time as other Men. Men, indeed, who have little to do, they spend their day, as your great Gentry,
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and others, spend a great part of their Time in Complemental Salutations, and Visitations: I but, saith our Saviour, do not you spend any time that way;
and Others, spend a great part of their Time in Complemental Salutations, and Visitations: I but, Says our Saviour, do not you spend any time that Way;
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Imploy all your time in the Work you are sent about. Men that have great Businesses to do, they can spare no time for Salutations:Employ all your time in the Work you Are sent about. Men that have great Businesses to do, they can spare no time for Salutations:
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So saith Christ to his Disciples, Your Errand is of great Consequence, you are to be Embassadors of Reconciliation between God and Man;
So Says christ to his Disciples, Your Errand is of great Consequence, you Are to be ambassadors of Reconciliation between God and Man;
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be not hindred any wayes that usually Men are hindred in their Work. be not hindered any ways that usually Men Are hindered in their Work.
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And therefore People should not expect such things from Ministers, in any Complemental Visitation of that kind;
And Therefore People should not expect such things from Ministers, in any Complemental Visitation of that kind;
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but they are to know, that the Work of Ministers should take up their whole Heart and Time:
but they Are to know, that the Work of Ministers should take up their Whole Heart and Time:
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This seems to have some Reference unto the Direction of the Prophet Elisha unto his Servant,
This seems to have Some Referente unto the Direction of the Prophet Elisha unto his Servant,
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when he was to go to Heal the Shunamites Son, which you have in • Kings 4. 29. Gird up thy Loyns saith the Prophets,
when he was to go to Heal the Shunamites Son, which you have in • Kings 4. 29. Gird up thy Loins Says the prophets,
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and take my Staff in thine hand and go thy way: If thou meet any Man, salute him not;
and take my Staff in thine hand and go thy Way: If thou meet any Man, salute him not;
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and if any Man salute thee, answer him not again. That is, Go in haste to the Child, and let nothing hinder thee:and if any Man salute thee, answer him not again. That is, Go in haste to the Child, and let nothing hinder thee:
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So this is the meaning of this, Salute no Man by the way.
So this is the meaning of this, Salute no Man by the Way.
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Not that they should be Uncivil, or Uncourteous, but that they should take heed that no such thing hinders them,
Not that they should be Uncivil, or Uncourteous, but that they should take heed that no such thing hinders them,
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and take up their time as usually doth other Mens.
and take up their time as usually does other Men's.
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And then having given them that Direction, now comes the Direction in my Text, that I have read unto you:
And then having given them that Direction, now comes the Direction in my Text, that I have read unto you:
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And into whatsoever House you enter, first say, Peace be to this House. And into whatsoever House you enter, First say, Peace be to this House.
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That is, do not force your selves upon any People, do not come in a forceable way into any House, but with their Leave;
That is, do not force your selves upon any People, do not come in a forceable Way into any House, but with their Leave;
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And first say, Peace be to this House. This was the ordinary Salutation of the Hebrews, Peace be to you: Peace be to this place. And First say, Peace be to this House. This was the ordinary Salutation of the Hebrews, Peace be to you: Peace be to this place.
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For they comprehended all Good by the name of Peace.
For they comprehended all Good by the name of Peace.
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Now, though the Disciples were not to Salute any by the way, yet those they came to Preach to, they were to Salute them with this Salutation, Peace be to this House:
Now, though the Disciples were not to Salute any by the Way, yet those they Come to Preach to, they were to Salute them with this Salutation, Peace be to this House:
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Which was but to shew unto them the Gentleness, and the Lovingness of their Spirits;
Which was but to show unto them the Gentleness, and the Lovingness of their Spirits;
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they were to make this appear to People that they were sent to Preach unto, that they were Men of Soft, Loving, Sweet, Gentle Spirits,
they were to make this appear to People that they were sent to Preach unto, that they were Men of Soft, Loving, Sweet, Gentle Spirits,
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therefore they come with this Salutation, Peace be to this House. Secondly, This is not only a Salutation, but as Chrisostom, it was a Benediction.
Therefore they come with this Salutation, Peace be to this House. Secondly, This is not only a Salutation, but as Chrysostom, it was a Benediction.
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They in the Name of God, were to Bless the place where they came, and say, Peace be to this place, as a Benediction.
They in the Name of God, were to Bless the place where they Come, and say, Peace be to this place, as a Benediction.
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Thirdly, It was to give them a Taste of the great Errand they come to the House for, it was to tell them of the Message, that they came from Christ unto them about,Thirdly, It was to give them a Taste of the great Errand they come to the House for, it was to tell them of the Message, that they Come from christ unto them about,
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and that was, to bring Peace unto them.
and that was, to bring Peace unto them.
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Secondly, Here's a Discription of the Entertainers of this Peace, If the Son of Peace be there:
Secondly, Here's a Description of the Entertainers of this Peace, If the Son of Peace be there:
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The Son of Peace, that is,
The Son of Peace, that is,
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If there be any, First, that are ordained by God, to have the Benefit of this Peace that you bring to them, then let your Peace abide.
If there be any, First, that Are ordained by God, to have the Benefit of this Peace that you bring to them, then let your Peace abide.
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So the Scripture uses this phrase, Son of a thing, to shew one appointed to it:
So the Scripture uses this phrase, Son of a thing, to show one appointed to it:
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As, The Son of Perdition; so, The Son of Peace: That is, one appointed by God, to enjoy the Benefit of this Peace.
As, The Son of Perdition; so, The Son of Peace: That is, one appointed by God, to enjoy the Benefit of this Peace.
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Secondly, The Son of Peace: That is, One that will attend unto Peace, will manifest himself to be a Child of Peace indeed, by attending diligently upon the Ministry of Peace that you do bring unto him.
Secondly, The Son of Peace: That is, One that will attend unto Peace, will manifest himself to be a Child of Peace indeed, by attending diligently upon the Ministry of Peace that you do bring unto him.
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And so you have it, as I remember, in Matth. 9. 15. where the Apostle speaks of the Child of the Bride-Chamber: Now the words in the Greek are, The Sons of the Bride-Chamber:
And so you have it, as I Remember, in Matthew 9. 15. where the Apostle speaks of the Child of the Bride-Chamber: Now the words in the Greek Are, The Sons of the Bride-Chamber:
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That is, those that do attend upon the Business of the Bride-Chamber.
That is, those that do attend upon the Business of the Bride-Chamber.
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So the Sons of Peace, that is, those that are willing to attend upon this great Doctrine of Peace, that is to be delivered to them.
So the Sons of Peace, that is, those that Are willing to attend upon this great Doctrine of Peace, that is to be Delivered to them.
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And then Thirdly, The Sons of Peace: That is, such as will be Obedient unto the Peace of the Gospel.
And then Thirdly, The Sons of Peace: That is, such as will be Obedient unto the Peace of the Gospel.
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So in Ephes. 2. 2. As those that will not Obey, are called the Children of Disobedience:
So in Ephesians 2. 2. As those that will not Obey, Are called the Children of Disobedience:
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So those that Obey, may be called the Sons, or the Children of Peace. So then, the meaning is this, If a Son of Peace be there, that is,
So those that Obey, may be called the Sons, or the Children of Peace. So then, the meaning is this, If a Son of Peace be there, that is,
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If one appointed to Eternal peace; if one that will attend upon your Gospel of Peace;
If one appointed to Eternal peace; if one that will attend upon your Gospel of Peace;
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if one that will be Obedient unto those Conditions of Peace that you are to bring:
if one that will be Obedient unto those Conditions of Peace that you Are to bring:
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if such a one be there, Then, Let your Peace abide upon him.
if such a one be there, Then, Let your Peace abide upon him.
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There's the Blessing of those that are thus the Sons of Peace, they shall have all the Good that there is in that blessed Peace of the Gospel that you bring;
There's the Blessing of those that Are thus the Sons of Peace, they shall have all the Good that there is in that blessed Peace of the Gospel that you bring;
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they shall not only have the Benefit of it for the present, but they shall have it abide upon them:
they shall not only have the Benefit of it for the present, but they shall have it abide upon them:
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They shall be exceeding Gainers, Your Peace shall abide upon them.
They shall be exceeding Gainers, Your Peace shall abide upon them.
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But, If not: If there be any that are not appointed to it, or that attend not upon it, that are not Obedient unto it, Then your Peace shall turn to you again. What's that?
But, If not: If there be any that Are not appointed to it, or that attend not upon it, that Are not Obedient unto it, Then your Peace shall turn to you again. What's that?
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That is, First, This is by way of Encouragement unto the Disciples.
That is, First, This is by Way of Encouragement unto the Disciples.
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And, Secondly, By way of Threatning unto those that shall Reject the Offers of the Gospel.
And, Secondly, By Way of Threatening unto those that shall Reject the Offers of the Gospel.
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First, To the Disciples, Two wayes.
First, To the Disciples, Two ways.
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First, Though their Ministry should not do good to Souls, yet they should not be Losers,
First, Though their Ministry should not do good to Souls, yet they should not be Losers,
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but the Blessing of the Peace shall return into their own Bosoms.
but the Blessing of the Peace shall return into their own Bosoms.
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Look what Good they endeavoured to do to the People they Preached unto, if they did not receive it,
Look what Good they endeavoured to do to the People they Preached unto, if they did not receive it,
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then this Good should return upon their own Hearts, they should get by it themselves. Secondly, Which I think to be as much intended as the former, and that's this:
then this Good should return upon their own Hearts, they should get by it themselves. Secondly, Which I think to be as much intended as the former, and that's this:
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Your Ministry, the Ministry of your Peace: For so this Peace is, It shall return to you.
Your Ministry, the Ministry of your Peace: For so this Peace is, It shall return to you.
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That is, It shall be of as much Vigour, Strength, Power, and Efficacy to be carried to others,
That is, It shall be of as much Vigour, Strength, Power, and Efficacy to be carried to Others,
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as it was at the first.
as it was At the First.
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They may think thus, If we do go and Preach to a People and shall be Rejected,
They may think thus, If we do go and Preach to a People and shall be Rejected,
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then our Ministry is like to be vile: For if one shall Reject us, it's like another will.
then our Ministry is like to be vile: For if one shall Reject us, it's like Another will.
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It is so indeed, in matters of the World;
It is so indeed, in matters of the World;
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if a worldly Business receive any Foil in one, it's more like to receive a Foil in another.
if a worldly Business receive any Foil in one, it's more like to receive a Foil in Another.
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But, saith Christ, be not you troubled about this;
But, Says christ, be not you troubled about this;
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but if you should Preach to any People where you should have any to Reject your Ministry, it should return to you again;
but if you should Preach to any People where you should have any to Reject your Ministry, it should return to you again;
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it shall have as much Efficacy and Power, as if it never had been rejected when you go to carry it to another People.
it shall have as much Efficacy and Power, as if it never had been rejected when you go to carry it to Another People.
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Whatsoever Disrespect is cast upon the Ministers, or upon their Ministry, yet as the Apostle saith, The Word of God is not bound, Though we are bound,
Whatsoever Disrespect is cast upon the Ministers, or upon their Ministry, yet as the Apostle Says, The Word of God is not bound, Though we Are bound,
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though the Ministry prevails not in one People, yet it retains the power of it, as much as if it had never been Rejected.
though the Ministry prevails not in one People, yet it retains the power of it, as much as if it had never been Rejected.
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And as for those that do Reject it, let them know: First, That they shall have no Blessing of that Peace.
And as for those that do Reject it, let them know: First, That they shall have no Blessing of that Peace.
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Secondly, Let them know that it shall not continue long among them:
Secondly, Let them know that it shall not continue long among them:
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No, not in the Ministry of it, but that God will deal very quick with them;
No, not in the Ministry of it, but that God will deal very quick with them;
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for if they will not receive it, it shall return to you again.
for if they will not receive it, it shall return to you again.
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And thus you have both the Scope, and the Dependance, and the meaning of these words read unto you.
And thus you have both the Scope, and the Dependence, and the meaning of these words read unto you.
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Now then, there are many Observations of Excellent Note unto us.
Now then, there Are many Observations of Excellent Note unto us.
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As from Ver. 5. Into whatsoever House ye enter, first say, Peace be to this House.As from Ver. 5. Into whatsoever House you enter, First say, Peace be to this House.
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Observ. 1. First, That the Ministers of the Gospel ought to be Men of Gentle, and Fair, Loving Dispositions, First say, Peace be to this House. Observation 1. First, That the Ministers of the Gospel ought to be Men of Gentle, and Fair, Loving Dispositions, First say, Peace be to this House.
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Observ. 2. That Ministers of the Gospel, ought to Bless the People among whom they come, say, Peace be to them. Observation 2. That Ministers of the Gospel, ought to Bless the People among whom they come, say, Peace be to them.
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Observ. 3. The great Errand and Business a Minister comes about to a People, it is to bring Peace to them. Observation 3. The great Errand and Business a Minister comes about to a People, it is to bring Peace to them.
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Observ. 4. That a Minister hath Warrant and Commission to offer peace to any place wheresoever he comes, let them be what they will be;Observation 4. That a Minister hath Warrant and Commission to offer peace to any place wheresoever he comes, let them be what they will be;
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he hath a Commission from Christ, to offer peace to them.
he hath a Commission from christ, to offer peace to them.
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Observ. 5. That the first thing a Minister is to do in his Preaching, it is to offer Peace; first say Peace before any thing else.Observation 5. That the First thing a Minister is to do in his Preaching, it is to offer Peace; First say Peace before any thing Else.
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And these are the Five Notes of Observation from Ver. 5. Now then from Ver. 6. And if the Son of Peace be there. From hence there's this:
And these Are the Five Notes of Observation from Ver. 5. Now then from Ver. 6. And if the Son of Peace be there. From hence there's this:
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Observ. 1. First, Note, That when God sends the Ministers of the Gospel unto a place, it is very probable that there are some appointed for the good of it;Observation 1. First, Note, That when God sends the Ministers of the Gospel unto a place, it is very probable that there Are Some appointed for the good of it;
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that there will be some Sons of Peace there.
that there will be Some Sons of Peace there.
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Observ. 2. That those that do entertain the Gospel, they are (The) Sons of Peace. Observation 2. That those that do entertain the Gospel, they Are (The) Sons of Peace.
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Obser. 3. Whosoever are Sons of Peace, shall certainly have all the Blessing of the Peace of the Gospel to rest upon them.Observation 3. Whosoever Are Sons of Peace, shall Certainly have all the Blessing of the Peace of the Gospel to rest upon them.
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Obser. 4. Yet sometimes where God sends the Ministry of the Word, it is rejected: If not, and Gods Ministers must expect it.Observation 4. Yet sometime where God sends the Ministry of the Word, it is rejected: If not, and God's Ministers must expect it.
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Obser. 5. Wheresoever it is Rejected, those certainly are Deprived of the Benefit of the Gospel:Observation 5. Wheresoever it is Rejected, those Certainly Are Deprived of the Benefit of the Gospel:
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If not, it shall return to you again. If not, it shall return to you again.
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Observ. 6. That those that are Faithful Ministers, shall not lose their Labour, though they should not Convert Souls to God, It shall return. Observation 6. That those that Are Faithful Ministers, shall not loose their Labour, though they should not Convert Souls to God, It shall return.
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Observ. 7. And then lastly, Those that shall reject the Gospel, are not like to enjoy it long;Observation 7. And then lastly, Those that shall reject the Gospel, Are not like to enjoy it long;
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God will deal with them very quick: If not, your Peace shall return to you again, and there's an end of them; saith God.
God will deal with them very quick: If not, your Peace shall return to you again, and there's an end of them; Says God.
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These are the several Notes of Observation, out of this Direction of Christ to the Disciples for their Preaching.
These Are the several Notes of Observation, out of this Direction of christ to the Disciples for their Preaching.
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And into whatsoever House ye enter, first say, Peace be to that House. First, You see how Ministers of the Gospel should come to a place, with gentleness,And into whatsoever House you enter, First say, Peace be to that House. First, You see how Ministers of the Gospel should come to a place, with gentleness,
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and chearfulness, and manifest a sweetness of Spirit, in coming to any place; and so to gaine upon people that way.
and cheerfulness, and manifest a sweetness of Spirit, in coming to any place; and so to gain upon people that Way.
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In Lev. 24 2. The Lamps in the Temple were to be of pure Oyle Olive, beaten, to note that the Lights that God sets up in his Church should be of peaceable and gentle Spirits, of sweet Spirits;
In Lev. 24 2. The Lamps in the Temple were to be of pure Oil Olive, beaten, to note that the Lights that God sets up in his Church should be of peaceable and gentle Spirits, of sweet Spirits;
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You know that the Olive it is the emblem of peace and sweetness.
You know that the Olive it is the emblem of peace and sweetness.
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So in Rev. 12. 4. The Two Witnesses there, which especially are the Ministers of the Gospel;
So in Rev. 12. 4. The Two Witnesses there, which especially Are the Ministers of the Gospel;
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they are said to be the Two Olive Branches. Those who Christ sends, especially to witness to himself and unto his Truth, they are to be Olive Branches, Men of peaceable, and gentle, and loving dispositions.
they Are said to be the Two Olive Branches. Those who christ sends, especially to witness to himself and unto his Truth, they Are to be Olive Branches, Men of peaceable, and gentle, and loving dispositions.
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So we find that the Apostle St. Paul saith concerning himself, 1 Thes. 2. 7. But we were gentle among you,
So we find that the Apostle Saint Paul Says Concerning himself, 1 Thebes 2. 7. But we were gentle among you,
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even as a nurse cherisheth her children. So in 2 Tim. 2. 24. The servant of the Lord must not strive;
even as a nurse Cherishes her children. So in 2 Tim. 2. 24. The servant of the Lord must not strive;
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but be gentle unto all men, apt to teach, patient;
but be gentle unto all men, apt to teach, patient;
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in meekness instructing those that oppose themselves, if God peradventure will give a general repentance to the acknowledging of the truth. in meekness instructing those that oppose themselves, if God Peradventure will give a general Repentance to the acknowledging of the truth.
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And this must be first, Because that God in whose Name they come, is the God of Peace.
And this must be First, Because that God in whose Name they come, is the God of Peace.
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Secondly, Christ whose Embassadors they are, is the Prince of Peace. And,
Secondly, christ whose ambassadors they Are, is the Prince of Peace. And,
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Thirdly, The Spirit of God, by whose assistance they Preach, is set out by the Dove, that they say hath no Gall;
Thirdly, The Spirit of God, by whose assistance they Preach, is Set out by the Dove, that they say hath no Gall;
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it was wont to be said of Beza, that he was a man without any Gall.
it was wont to be said of Beza, that he was a man without any Gall.
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And the Gospel that is their Message, that's a Gospel of Peace, and the end that they are to aime at in their Ministry it is to bring peace to mens Souls.
And the Gospel that is their Message, that's a Gospel of Peace, and the end that they Are to aim At in their Ministry it is to bring peace to men's Souls.
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And besides, sometimes there is a necessity for Ministers to preach things that are hard unto people;
And beside, sometime there is a necessity for Ministers to preach things that Are hard unto people;
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things that they think to be very hard and grievous unto them; though their main scope be the Gospel of Peace;
things that they think to be very hard and grievous unto them; though their main scope be the Gospel of Peace;
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yet there are many things that belong to their Commission that seem to be very hard to people,
yet there Are many things that belong to their Commission that seem to be very hard to people,
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As the opening of their lost and miserable condition by Nature, and the like, and to threaten sometimes in the Name of God:
As the opening of their lost and miserable condition by Nature, and the like, and to threaten sometime in the Name of God:
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Now therefore, That they might convince people that they aim onely at good unto them in this;
Now Therefore, That they might convince people that they aim only At good unto them in this;
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therefore they must be of as loving, and gentle, and quiet, and patient Spirits as possible may be, especially in their own cause, and that's the tryal.
Therefore they must be of as loving, and gentle, and quiet, and patient Spirits as possible may be, especially in their own cause, and that's the trial.
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You sometimes prehaps hear a Minister preach hard things, and you think they come with much harshness to you,
You sometime perhaps hear a Minister preach hard things, and you think they come with much harshness to you,
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and your hearts are ready to rise against them:
and your hearts Are ready to rise against them:
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But examine whether in all their dealings else, and in things concerning themselves, whether they be not of loving and gentle Spirits,
But examine whither in all their dealings Else, and in things Concerning themselves, whither they be not of loving and gentle Spirits,
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and full of Bowels of Compassion.
and full of Bowels of Compassion.
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And they must be of such dispositions, that they might win upon people and draw their hearts,
And they must be of such dispositions, that they might win upon people and draw their hearts,
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as in Hos. 11. 4. I drew them with Cords of a Man, and with the Bands of love.
as in Hos. 11. 4. I drew them with Cords of a Man, and with the Bans of love.
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And indeed this is one special reason why God sends Men to be the Ministers of the Gospel rather then Angels, that there might not be any terror strook into the hearts of people.
And indeed this is one special reason why God sends Men to be the Ministers of the Gospel rather then Angels, that there might not be any terror strook into the hearts of people.
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If Angels should appear they would be exceeding dreadful and terrible;
If Angels should appear they would be exceeding dreadful and terrible;
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but God doth rather choose Man to be a Minister, that so he might sute himself to the dispositions of Men,
but God does rather choose Man to be a Minister, that so he might suit himself to the dispositions of Men,
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and draw with the Cords of Man: And what's that? That's with the Bands of love.
and draw with the Cords of Man: And what's that? That's with the Bans of love.
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Mans Nature will rather be drawn then driven. And my Brethren, As it ought to be in Ministers to be of such dispositions,
men Nature will rather be drawn then driven. And my Brothers, As it ought to be in Ministers to be of such dispositions,
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so you that are the people should shew your selves to be of the like dispositions towards them again;
so you that Are the people should show your selves to be of the like dispositions towards them again;
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of Sweet, and Loving, and Gentle, and Fair Dispositions towards them; not of rugged and ridged tempers.
of Sweet, and Loving, and Gentle, and Fair Dispositions towards them; not of rugged and ridged tempers.
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We read of the building of the Temple, that there was not one whit of Iron us'd in it; which is observable.
We read of the building of the Temple, that there was not one whit of Iron used in it; which is observable.
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We do not read (I say) of Iron that was brought to the Building;
We do not read (I say) of Iron that was brought to the Building;
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they made their Pinns of Wood and other things, and Plates of Gold and Silver, but brought no Iron.
they made their Pins of Wood and other things, and Plataea of Gold and Silver, but brought no Iron.
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God when he is about to build a Church, and call a People home to himself;
God when he is about to built a Church, and call a People home to himself;
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he will call such as are of gentle Spirits, or make them such. God doth either refuse such ridged Spirits, or else he doth change their natures: that's the First Note.
he will call such as Are of gentle Spirits, or make them such. God does either refuse such ridged Spirits, or Else he does change their nature's: that's the First Note.
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Say, Peace be to this House. The Second is this, That Ministers ought to bless their People; Say, Peace be to this House. The Second is this, That Ministers ought to bless their People;
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for so these words are to be considered not onely as to manifest their dispositions, to give them a taste of their Spirits;
for so these words Are to be considered not only as to manifest their dispositions, to give them a taste of their Spirits;
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but as a Benediction to them. Peace be to this place. We in the Name of the Lord Bless you with Peace.
but as a Benediction to them. Peace be to this place. We in the Name of the Lord Bless you with Peace.
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And this is more than to pray for them; Ministers are to pray for People;
And this is more than to pray for them; Ministers Are to pray for People;
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God forb•d, saith Samuel, That I should sin against the Lord in ceasing to pray for you: God forb•d, Says Samuel, That I should sin against the Lord in ceasing to pray for you:
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But Ministers should do more, They are in the Name of the Lord to Bless them.
But Ministers should do more, They Are in the Name of the Lord to Bless them.
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Prayer it is a Speaking unto God;
Prayer it is a Speaking unto God;
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but Blessing, it is to Speak from God to Man, and that with some kind of Authority.
but Blessing, it is to Speak from God to Man, and that with Some kind of authority.
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Therefore we find in Scripture, that The Lesser is Blessed of the Greater.
Therefore we find in Scripture, that The Lesser is Blessed of the Greater.
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And That the Ministers were appointed to Bless the People, in the Old Law, Numb. 6. 23. Speak unto Aaron, and to his Sons, saying, On this wise ye shall bless the Children of Israel, saying unto them, The Lord bless thee, and keep thee;
And That the Ministers were appointed to Bless the People, in the Old Law, Numb. 6. 23. Speak unto Aaron, and to his Sons, saying, On this wise you shall bless the Children of Israel, saying unto them, The Lord bless thee, and keep thee;
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the Lord make His Face to shine upon thee, and be Gracious unto thee; the Lord lift up His Countenance upon thee, and give thee Peace. the Lord make His Face to shine upon thee, and be Gracious unto thee; the Lord lift up His Countenance upon thee, and give thee Peace.
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Here was Blessing in the Old Law.
Here was Blessing in the Old Law.
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And they retain'd some part of it, in coming to any place, when they said, Peace be to this Place.
And they retained Some part of it, in coming to any place, when they said, Peace be to this Place.
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We read of Men of great Esteem among the People of the Jews, that were wont to Bless those that they came unto:
We read of Men of great Esteem among the People of the jews, that were wont to Bless those that they Come unto:
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As you find that of Boaz, in Ruth 2. 4. He Prays for them, and they Bless him.
As you find that of Boaz, in Ruth 2. 4. He Prays for them, and they Bless him.
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Here was a sweet Salutation of a Man, that did set other Men on work: Boaz came into the Field, and said unto the Keepers, The Lord be with you:
Here was a sweet Salutation of a Man, that did Set other Men on work: Boaz Come into the Field, and said unto the Keepers, The Lord be with you:
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And they answered him, The Lord bless thee. And they answered him, The Lord bless thee.
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Many Men when they go among their Work-men, they go with Raging and Cursing, if things be not done according to their Mind.
Many Men when they go among their Workmen, they go with Raging and Cursing, if things be not done according to their Mind.
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Now what an unseemly thing is this, among those who profess themselves Christians? But on the other side, this is Gracious-like, to come among their Servants and Work-men,
Now what an unseemly thing is this, among those who profess themselves Christians? But on the other side, this is Gracious-like, to come among their Servants and Workmen,
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and thus to Bless them, The Lord be with you: And they to pray for them, And the Lord bless thee.
and thus to Bless them, The Lord be with you: And they to pray for them, And the Lord bless thee.
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And so we read of pure Parents to Bless their Children. And it hath been the Use of the Church, to Bless the People.
And so we read of pure Parents to Bless their Children. And it hath been the Use of the Church, to Bless the People.
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Therefore in all Congregations where you meet with the Exercises of Religion, you use to have a Blessing before you go;
Therefore in all Congregations where you meet with the Exercises of Religion, you use to have a Blessing before you go;
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and you are not to flight it:
and you Are not to flight it:
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And except God call you out by extraordinary Occasion, you are to abide and stay the Blessing.
And except God call you out by extraordinary Occasion, you Are to abide and stay the Blessing.
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We read of some that were appointed by God to stand upon Mount Gerisim, in Deut. 27. and their work was only to bless, to Bless the People;
We read of Some that were appointed by God to stand upon Mount Gerizim, in Deuteronomy 27. and their work was only to bless, to Bless the People;
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and there were some who stood upon Mount Ebal, and they were to Curse.
and there were Some who stood upon Mount Ebal, and they were to Curse.
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But now, Mark, If we search who they are that are appointed to Bless, you shall find them to be more Honourable,
But now, Mark, If we search who they Are that Are appointed to Bless, you shall find them to be more Honourable,
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than those that were appointed to Curse: For those that were appointed to Curse, there was Reuben, he had lost his Birth-right,
than those that were appointed to Curse: For those that were appointed to Curse, there was Reuben, he had lost his Birthright,
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and Gad, and Ashur, and Dan, and Napthali, they were Children of the Hand-Maid;
and Gad, and Ashur, and Dan, and Naphtali, they were Children of the Hand-Maid;
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they were not begotten in the way of Marriage, but only by the Hand-Maid, or by a Concubine:
they were not begotten in the Way of Marriage, but only by the Hand-Maid, or by a Concubine:
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Most of these that were to stand upon Mount Ebal for Cursing, they were of the meaner sort of the Tribes.
Most of these that were to stand upon Mount Ebal for Cursing, they were of the meaner sort of the Tribes.
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This notes thus much, That Blessing is the chief work that Ministers should Rejoyce and Delight in.
This notes thus much, That Blessing is the chief work that Ministers should Rejoice and Delight in.
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Therefore though they do sometimes pronounce the Threats of God against you, to awaken Secure, Drowsie Sinners, which is their work likewise;
Therefore though they do sometime pronounce the Treats of God against you, to awaken Secure, Drowsy Sinners, which is their work likewise;
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yet certainly, there is nothing more sutable unto the Heart of a Godly Minister, than to be alwayes Blessing of his People,
yet Certainly, there is nothing more suitable unto the Heart of a Godly Minister, than to be always Blessing of his People,
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and to be bringing of the Message of Blessing unto them:
and to be bringing of the Message of Blessing unto them:
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And if this be so, then certainly, the Ministers of the Gospel, they are a great Blessing in the World.
And if this be so, then Certainly, the Ministers of the Gospel, they Are a great Blessing in the World.
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And you that are People, you should Encourage your Ministers to Bless you, and to Bless God for you;
And you that Are People, you should Encourage your Ministers to Bless you, and to Bless God for you;
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your Carriage towards them should be such, as they may with Chearfulness in the Name of God, Bless you;
your Carriage towards them should be such, as they may with Cheerfulness in the Name of God, Bless you;
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and they may in secret, when they are between God and themselves, Bless God for you.
and they may in secret, when they Are between God and themselves, Bless God for you.
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O when as the Minister shall first look upon the People, and Bless them in the Name of God, and Bless God for them;
O when as the Minister shall First look upon the People, and Bless them in the Name of God, and Bless God for them;
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and the People shall look again upon the Minister, and pray to God for a Blessing upon him,
and the People shall look again upon the Minister, and pray to God for a Blessing upon him,
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and Bless God that ever they knew him: I say, happy is the Minister that thus Blesses, and Blesses God for a People;
and Bless God that ever they knew him: I say, happy is the Minister that thus Blesses, and Blesses God for a People;
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and happy likewise the People, that do thus pray for a Blessing upon, and Bless God for a Minister.
and happy likewise the People, that do thus pray for a Blessing upon, and Bless God for a Minister.
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But more Blessed is that God, that shall joyn such Ministers and People together: And that's the Second Note.
But more Blessed is that God, that shall join such Ministers and People together: And that's the Second Note.
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That Ministers are to bless People when they come among them. But, Thirdly, Ministers are to bring the Message of Peace to a People.
That Ministers Are to bless People when they come among them. But, Thirdly, Ministers Are to bring the Message of Peace to a People.
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The great Errand that a Minister of the Gospel comes about, it is to bring Peace;
The great Errand that a Minister of the Gospel comes about, it is to bring Peace;
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it is to be a Messenger of Peace unto you:
it is to be a Messenger of Peace unto you:
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And indeed, the Ministry of the Gospel, doth many times bring outward Peace unto a People.
And indeed, the Ministry of the Gospel, does many times bring outward Peace unto a People.
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When was there ever a Kingdom upon the Face of the Earth, that hath had longer continuance of outward Peace,
When was there ever a Kingdom upon the Face of the Earth, that hath had longer Continuance of outward Peace,
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than England hath had? And the Reason why our outward Peace is taken from the Kingdom for the present, it is because the Ministry of the Gospel hath been Rejected;
than England hath had? And the Reason why our outward Peace is taken from the Kingdom for the present, it is Because the Ministry of the Gospel hath been Rejected;
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and the Sword comes to Avenge the Covenant of the Lord, it comes to Avenge the Rejection of the Gospel of Peace;
and the Sword comes to Avenge the Covenant of the Lord, it comes to Avenge the Rejection of the Gospel of Peace;
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and if we reject the Gospel of peace, God saith, we shall not have outward peace for our State: If we will not imbrace peace for our Souls, we shall not have outward peace for our Bodies.
and if we reject the Gospel of peace, God Says, we shall not have outward peace for our State: If we will not embrace peace for our Souls, we shall not have outward peace for our Bodies.
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But though the Ministry of the Word bring you outward peace many times, yet the main thing it is to bring is Spiritual peace, Peace be to you. As if the Apostles should say, We are come unto you from the Great God of gods, to be the Embassadors of peace for your Souls, to Preach unto you the Doctrine of Peace between God and you:
But though the Ministry of the Word bring you outward peace many times, yet the main thing it is to bring is Spiritual peace, Peace be to you. As if the Apostles should say, We Are come unto you from the Great God of God's, to be the ambassadors of peace for your Souls, to Preach unto you the Doctrine of Peace between God and you:
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This is the great Errand that we come about;
This is the great Errand that we come about;
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Peace be to you. And saith the Apostle, To us is committed the Word of Reconciliation:Peace be to you. And Says the Apostle, To us is committed the Word of Reconciliation:
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That's the great thing that is committed to Ministers to Preach to a People, the Word of Peace.
That's the great thing that is committed to Ministers to Preach to a People, the Word of Peace.
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The Work that they are sent about, it is to Treat between God and man, upon Terms of peace:
The Work that they Are sent about, it is to Treat between God and man, upon Terms of peace:
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It is, I say, to Treat with your Souls for peace, that you might come to have peace with God, that a Blessed peace might be made between God and you:
It is, I say, to Treat with your Souls for peace, that you might come to have peace with God, that a Blessed peace might be made between God and you:
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This is the great Errand that they come about, and whatsoever they Preach to you else,
This is the great Errand that they come about, and whatsoever they Preach to you Else,
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if it be to shew you what your miserable Condition is; yet it is in order to this still, To bring peace to your Souls.
if it be to show you what your miserable Condition is; yet it is in order to this still, To bring peace to your Souls.
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And indeed, all Faithful Ministers are careful of this, to shew at the very first, what their Scope is;
And indeed, all Faithful Ministers Are careful of this, to show At the very First, what their Scope is;
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it is to bring them to Life and Salvation: (But that in the next point:) But this certainly ought to be their Scope, whatsoever is Preached, it must Aim at the great Treaty between God and their Souls for Reconciliation.
it is to bring them to Life and Salvation: (But that in the next point:) But this Certainly ought to be their Scope, whatsoever is Preached, it must Aim At the great Treaty between God and their Souls for Reconciliation.
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Our Scope, when we come to Preach unto you, it is not so much to Civilise you to enveigh against Notorious crying Sins, Drunkards,
Our Scope, when we come to Preach unto you, it is not so much to Civilise you to inveigh against Notorious crying Sins, Drunkards,
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and Whore-Masters, and Thieves, and Blasphemers;
and Whore-Masters, and Thieves, and Blasphemers;
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though according as we meet with these things in the Road, we are to speak against them.
though according as we meet with these things in the Road, we Are to speak against them.
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But suppose we should cry out against these sins, this were good, and we had cause to bless God for it:
But suppose we should cry out against these Sins, this were good, and we had cause to bless God for it:
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I, but we had not done our Work, the great Work that we are to do, it is to Treat with your Souls about peace with God;
I, but we had not done our Work, the great Work that we Are to do, it is to Treat with your Souls about peace with God;
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to shew you how the Enmity that is between your Souls and God naturally, is to be taken away;
to show you how the Enmity that is between your Souls and God naturally, is to be taken away;
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that so there may be a blessed Reconciliation between God and you. This is the great Errand of the Ministers of the Gospel, unto a People;
that so there may be a blessed Reconciliation between God and you. This is the great Errand of the Ministers of the Gospel, unto a People;
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and if this be the Errand of it, Then, what an Honourable Work is this to set Man about? And the truth is, it is in some regard a more Honourable Work,
and if this be the Errand of it, Then, what an Honourable Work is this to Set Man about? And the truth is, it is in Some regard a more Honourable Work,
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than ever Angels were sent about:
than ever Angels were sent about:
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God doth not send the Angels about this Work, to Treat with Mankind about Terms of Peace with God.
God does not send the Angels about this Work, to Treat with Mankind about Terms of Peace with God.
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They are made Ministring Spirits, for the good of Gods Elect, and are made by God to be Executioners against Wicked men:
They Are made Ministering Spirits, for the good of God's Elect, and Are made by God to be Executioners against Wicked men:
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But we never Read that God hath committed the Word of Reconciliation to Angels, God hath not appointed them to be the Preachers of Peace to People;
But we never Read that God hath committed the Word of Reconciliation to Angels, God hath not appointed them to be the Preachers of Peace to People;
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therefore it is the most Honourable Work that ever Creature was set about, to come to a place,
Therefore it is the most Honourable Work that ever Creature was Set about, to come to a place,
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and say, Peace be to this place, in the Name of God.
and say, Peace be to this place, in the Name of God.
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And being it is such a Work as this, O how Detestable and Vile, and Cursed, is Laziness or Idleness, in any one that should profess himself a Minister of the Gospel!
And being it is such a Work as this, Oh how Detestable and Vile, and Cursed, is Laziness or Idleness, in any one that should profess himself a Minister of the Gospel!
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What? Come about such a Work as this, to be an Embassador of Reconciliation from the Great God of Heaven and Earth? O, he should have his Heart and Thoughts taken up about this!
What? Come about such a Work as this, to be an Ambassador of Reconciliation from the Great God of Heaven and Earth? O, he should have his Heart and Thoughts taken up about this!
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Night and Day he should be Studying how he should Manage this great Work, that God sends him about to poor People.
Night and Day he should be Studying how he should Manage this great Work, that God sends him about to poor People.
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And, O how acceptable should the Ministry of the Gospel be unto you: You need not fear any hurt it will do:
And, Oh how acceptable should the Ministry of the Gospel be unto you: You need not Fear any hurt it will do:
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It is but to Treat with your Souls about peace with God, there's all that is intended in this Ministry.
It is but to Treat with your Souls about peace with God, there's all that is intended in this Ministry.
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Do not fear it, though things sometimes are spoken that you apprehend to be Terrible to you;
Do not Fear it, though things sometime Are spoken that you apprehend to be Terrible to you;
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yet all tend to this end, To bring peace unto you.
yet all tend to this end, To bring peace unto you.
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Therefore as the Prophet, in Isa. 52. 7. saith, How beautiful upon the Mountains are the Feet of him that bringeth good Tidings, that publisheth peace.
Therefore as the Prophet, in Isaiah 52. 7. Says, How beautiful upon the Mountains Are the Feet of him that brings good Tidings, that Publisheth peace.
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O his very Feet should be beautiful in your Eyes, This Scripture the Apostle doth quote, in Rom. 10. 15. How shall they Preach except they be sent? As it is written:
Oh his very Feet should be beautiful in your Eyes, This Scripture the Apostle does quote, in Rom. 10. 15. How shall they Preach except they be sent? As it is written:
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How beautiful are the Feet of them that Preach the Gospel of Peace: How beautiful Are the Feet of them that Preach the Gospel of Peace:
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Here it is, That bring good Tidings. So indeed, the great Work of the Gospel, it is nothing else but a good Message, good Tidings;
Here it is, That bring good Tidings. So indeed, the great Work of the Gospel, it is nothing Else but a good Message, good Tidings;
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and so our English word is to the same effect, good News, good Tidings.
and so our English word is to the same Effect, good News, good Tidings.
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And certainly, did People but understand what the Scope of Christ were, to carry things about so in the wayes of His Providence, to bring Ministers of the Gospel to Preach peace to their Souls:
And Certainly, did People but understand what the Scope of christ were, to carry things about so in the ways of His Providence, to bring Ministers of the Gospel to Preach peace to their Souls:
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It could not be, but they should open their very hearts unto them.
It could not be, but they should open their very hearts unto them.
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We read of Noah, when he sent forth his Dove, after the Ark had been a long time upon the Waters, the Dove brings an Olive Branch to the Ark;
We read of Noah, when he sent forth his Dove, After the Ark had been a long time upon the Waters, the Dove brings an Olive Branch to the Ark;
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and Noah puts forth his hand and takes in the Dove.
and Noah puts forth his hand and Takes in the Dove.
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The Ministers of the Gospel are as this Dove, and they come with an Olive Leaf in their Mouths;
The Ministers of the Gospel Are as this Dove, and they come with an Olive Leaf in their Mouths;
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and they do not get it from the Wilderness, but they take it from Paradice;
and they do not get it from the Wilderness, but they take it from Paradise;
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they bring it from the Scriptures, from those Blessed things of the Gospel, that are revealed in the Word,
they bring it from the Scriptures, from those Blessed things of the Gospel, that Are revealed in the Word,
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and bring it to your Souls.
and bring it to your Souls.
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Now therefore you should open your hearts, and take in the blessed Message of Peace and Reconciliation.
Now Therefore you should open your hearts, and take in the blessed Message of Peace and Reconciliation.
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And then further, If so be that this be the great Work of the Ministers of the Gospel, what a vile World is this that can hardly bear with the Ministers,
And then further, If so be that this be the great Work of the Ministers of the Gospel, what a vile World is this that can hardly bear with the Ministers,
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nor Ministry of the Gospel, but accounts them to be great Disturbers of the places where they Live? So they did to the Prophets and Apostles:
nor Ministry of the Gospel, but accounts them to be great Disturbers of the places where they Live? So they did to the prophets and Apostles:
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Elisha, Art not thou the troubler of Israel? And so of Paul, He was said to be a Pestilent fellow. Elisha, Art not thou the troubler of Israel? And so of Paul, He was said to be a Pestilent fellow.
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The Apostles were said to turn the World up sidedown. And so Luther, he was said to be the very Trumpet of Rebellion;
The Apostles were said to turn the World up sidedown. And so Luther, he was said to be the very Trumpet of Rebellion;
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so he was called by Ungodly men.
so he was called by Ungodly men.
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It is not a New thing for the World to have such an Esteem of Ministers of the Gospel:
It is not a New thing for the World to have such an Esteem of Ministers of the Gospel:
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And what do they do? It is only Preaching peace to the Souls of Men.
And what do they do? It is only Preaching peace to the Souls of Men.
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But, Lastly, If this be so, That the Errand is to bring Peace to your Souls:
But, Lastly, If this be so, That the Errand is to bring Peace to your Souls:
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Then hence you Learn what you are to come for, when you come to hear Sermons;
Then hence you Learn what you Are to come for, when you come to hear Sermons;
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you hear that at such a time there is such a Sermon, or a new Man there is come among you,
you hear that At such a time there is such a Sermon, or a new Man there is come among you,
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and you come to hear what he can say;
and you come to hear what he can say;
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or you hear that in such or such a place, there is a very witty Man, and of Excellent parts;
or you hear that in such or such a place, there is a very witty Man, and of Excellent parts;
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and you come to hear what he can say: But alass, you deceive your own Souls all this while:
and you come to hear what he can say: But alas, you deceive your own Souls all this while:
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You should come with a Disposition of Spirit, I am now going to hear the Doctrine of Peace between God and my Soul, to attend upon the Ministry of Reconciliation this day.
You should come with a Disposition of Spirit, I am now going to hear the Doctrine of Peace between God and my Soul, to attend upon the Ministry of Reconciliation this day.
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And though the very word be not spoken of Peace, yet the Word, that doth tend to the making peace between God and my Soul. And indeed,
And though the very word be not spoken of Peace, yet the Word, that does tend to the making peace between God and my Soul. And indeed,
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when you feel the Ministry of the Gospel working of your Hearts into peace with God,
when you feel the Ministry of the Gospel working of your Hearts into peace with God,
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then hath it had the true genuine proper Effect upon your Hearts, that God hath appointed it for.
then hath it had the true genuine proper Effect upon your Hearts, that God hath appointed it for.
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But if you only shall sit under the Ministry of the Word, and it may be only Gain some further knowledge in the things of Religion, that you never knew before,
But if you only shall fit under the Ministry of the Word, and it may be only Gain Some further knowledge in the things of Religion, that you never knew before,
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or be inabled to Discourse of something in Divinity, more than you could before: What's this to the Fruit of the Ministry of the Gospel? No:
or be enabled to Discourse of something in Divinity, more than you could before: What's this to the Fruit of the Ministry of the Gospel? No:
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But can you say, Blessed be God, the Lord hath made known to my Soul, what my Estate was by Nature:
But can you say, Blessed be God, the Lord hath made known to my Soul, what my Estate was by Nature:
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The Lord hath opened to me, the Doctrine of Reconciliation: The Lord hath shewn to my Soul, how I am to make peace with God,
The Lord hath opened to me, the Doctrine of Reconciliation: The Lord hath shown to my Soul, how I am to make peace with God,
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and that in another manner of way than ever I thought of:
and that in Another manner of Way than ever I Thought of:
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I come now to see it to be another manner of Mistery of Godliness, than ever I imagined before.
I come now to see it to be Another manner of Mystery of Godliness, than ever I imagined before.
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Can you say so now? Hath the Gospel had this end of it upon your Hearts? O then, it hath had the Effect that the Lord doth send it for.
Can you say so now? Hath the Gospel had this end of it upon your Hearts? O then, it hath had the Effect that the Lord does send it for.
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And thus much for the Third Note of Observation, That the Work of Ministers is to bring Peace, the Message of Peace to People.
And thus much for the Third Note of Observation, That the Work of Ministers is to bring Peace, the Message of Peace to People.
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Observ. 4. The Fourth Point is this, That the Ministers of the Gospel are to offer Peace unto every one:Observation 4. The Fourth Point is this, That the Ministers of the Gospel Are to offer Peace unto every one:
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For so you have it, Into whatsoever House ye enter, say Peace be to it: Offer terms of Peace to it.
For so you have it, Into whatsoever House you enter, say Peace be to it: Offer terms of Peace to it.
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If you come to a place where there are the most Notorious sinners of all, yet offer peace to them:
If you come to a place where there Are the most Notorious Sinners of all, yet offer peace to them:
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Though they be the most Prophane, and Ungodly people that should Live, yet offer peace to them:
Though they be the most Profane, and Ungodly people that should Live, yet offer peace to them:
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Though they be Old sinners that have Liv'd a long time in most vile sins, yet offer peace to them:
Though they be Old Sinners that have Lived a long time in most vile Sins, yet offer peace to them:
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Into whatsoever House you come, you have a Command to offer peace in the Name of God, even to them.Into whatsoever House you come, you have a Command to offer peace in the Name of God, even to them.
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For, my Brethren, the Merit of Christ, it is of such infinite value, that we may (if we knew what the meaning of that is) comfortably offer peace to the most Notorious vile sinners, that do Live upon the Face of the Earth.
For, my Brothers, the Merit of christ, it is of such infinite valve, that we may (if we knew what the meaning of that is) comfortably offer peace to the most Notorious vile Sinners, that do Live upon the Face of the Earth.
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We read of Christ, that He would have His Disciples to go and Preach in the High-wayes, Mat. 22. Saith Christ unto His Servants, Go your wayes into the High-way,
We read of christ, that He would have His Disciples to go and Preach in the Highways, Mathew 22. Says christ unto His Servants, Go your ways into the Highway,
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and as many as you shall find, bid to the Marriage. Into the High-wayes; and as many as you shall find, bid to the Marriage. Into the Highways;
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to Note those that were the most Unlikely, the most Vile and Wicked, Go unto them, and bid them to the Marriage.
to Note those that were the most Unlikely, the most Vile and Wicked, Go unto them, and bid them to the Marriage.
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And in the last of Mat. 15. Go (saith Christ) into all the World, and Preach the Gospel to every Creature.
And in the last of Mathew 15. Go (Says christ) into all the World, and Preach the Gospel to every Creature.
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They might say, Lord, perhaps we shall meet with some that are most Notorious Villains, and Blasphemers, and Prophane and Ungodly Creatures:
They might say, Lord, perhaps we shall meet with Some that Are most Notorious Villains, and Blasphemers, and Profane and Ungodly Creatures:
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Must we Preach the Gospel to them? I, Go and Preach the Gospel to every Creature.
Must we Preach the Gospel to them? I, Go and Preach the Gospel to every Creature.
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Into any place whatsoever you come, you shall offer Peace unto them. I, but you will say, This may harden many in their prophaneness,
Into any place whatsoever you come, you shall offer Peace unto them. I, but you will say, This may harden many in their profaneness,
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If God would have His Ministers offer Peace to the most prophane People that are: Then may some prophane one say, I hope we shall do well enough then.
If God would have His Ministers offer Peace to the most profane People that Are: Then may Some profane one say, I hope we shall do well enough then.
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To that, I answer, The Lord will venture this.
To that, I answer, The Lord will venture this.
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The Lord is so desirous of Magnifying His Grace, to offer it to those that belong to His Election,
The Lord is so desirous of Magnifying His Grace, to offer it to those that belong to His Election,
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as that He will venter the Hardning of other men:
as that He will venture the Hardening of other men:
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If they will be Hardned, saith God, let them be Hardened. And so, Though a Minister ought to be as Careful as he can to prevent all Stumbling Blocks,If they will be Hardened, Says God, let them be Hardened. And so, Though a Minister ought to be as Careful as he can to prevent all Stumbling Blocks,
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yet, certainly, he is to Venter the Hardning of many Hundreds, rather than not to Preach the Gospel of God to any one Soul:
yet, Certainly, he is to Venture the Hardening of many Hundreds, rather than not to Preach the Gospel of God to any one Soul:
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He should more regard the Offering of the Gospel of Peace, in hope that there are some few that belong to Gods Election,
He should more regard the Offering of the Gospel of Peace, in hope that there Are Some few that belong to God's Election,
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than to fear the Hardning of many Hundreds.
than to Fear the Hardening of many Hundreds.
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And if you should be Hardned by the offer of the Gospel of Peace, there could be no greater Brand of your Rejection,
And if you should be Hardened by the offer of the Gospel of Peace, there could be no greater Brand of your Rejection,
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and that will make it appear, that you are no such Son of Peace.
and that will make it appear, that you Are no such Son of Peace.
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I, but then may some say, that are more Civil and Fair, What if God send the Gospel to the most prophane,
I, but then may Some say, that Are more Civil and Fair, What if God send the Gospel to the most profane,
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surely there is no question but God will have mercy upon us;
surely there is no question but God will have mercy upon us;
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for He doth appoint His Ministers to offer the Gospel of peace to the worst?
for He does appoint His Ministers to offer the Gospel of peace to the worst?
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I, but know what Christ saith, That the Publicans and Harlots did enter into the Kingdom of God, rather than the Scribes and Pharisees.
I, but know what christ Says, That the Publicans and Harlots did enter into the Kingdom of God, rather than the Scribes and Pharisees.
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God offers to the worst, yea, many times makes it more effectual to the worst,
God offers to the worst, yea, many times makes it more effectual to the worst,
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than He doth to some that are more Fair and Civil in their Conversations, because, indeed, they do not see the need that they have of Peace.
than He does to Some that Are more Fair and Civil in their Conversations, Because, indeed, they do not see the need that they have of Peace.
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I suppose you would think it to be one of the most Hard and Harsh things in the World,
I suppose you would think it to be one of the most Hard and Harsh things in the World,
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if you should be told, that all of you naturally were Enemies to God; and yet there is nothing more plain in the Scripture than this.
if you should be told, that all of you naturally were Enemies to God; and yet there is nothing more plain in the Scripture than this.
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Now because it is so hard to convince Civil men of this, therefore they are not so soon wrought upon as prophane ones are.
Now Because it is so hard to convince Civil men of this, Therefore they Are not so soon wrought upon as profane ones Are.
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Wherefore then, my Brethren, if this be so, it is an Encouragement:
Wherefore then, my Brothers, if this be so, it is an Encouragement:
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First to Ministers, when they come to any place, never to be troubled whatsoever people they be,
First to Ministers, when they come to any place, never to be troubled whatsoever people they be,
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if he come to Preach to them, and offer the Gospel of Peace to them;
if he come to Preach to them, and offer the Gospel of Peace to them;
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for who knows, but those that are the Worst and Vilest ones, may come in and embrace the Gospel of Peace;
for who knows, but those that Are the Worst and Vilest ones, may come in and embrace the Gospel of Peace;
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may be Vessels of Mercy, and may hereafter stand and admire at the Riches of Gods Goodness;
may be Vessels of Mercy, and may hereafter stand and admire At the Riches of God's goodness;
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and may live Eternally to Bless His Name, for this blessed Peace that is made between their Souls and Himself.
and may live Eternally to Bless His Name, for this blessed Peace that is made between their Souls and Himself.
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And, Secondly, All you that do hear this Point, stand for the present and admire at Gods Goodness, that ever this should be so, that ever you should hear such a Truth as this is;
And, Secondly, All you that do hear this Point, stand for the present and admire At God's goodness, that ever this should be so, that ever you should hear such a Truth as this is;
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that Christ would have His Ministers offer Terms of Peace to the Worst in the World.
that christ would have His Ministers offer Terms of Peace to the Worst in the World.
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I say, Admire at this Goodness of Christ, and especially you that are prophane ones, stand and wonder at the Goodness of God;
I say, Admire At this goodness of christ, and especially you that Are profane ones, stand and wonder At the goodness of God;
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whereas He might have Curst thee, and sent thee long since down to thine own place;
whereas He might have Cursed thee, and sent thee long since down to thine own place;
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yet He doth give His Ministers charge to offer peace to thy Soul. Think thus, The Lord in this hath done more to me,
yet He does give His Ministers charge to offer peace to thy Soul. Think thus, The Lord in this hath done more to me,
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than He hath done to all those Thousand Millions of Angels that sinn'd against Him.
than He hath done to all those Thousand Millions of Angels that sinned against Him.
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Those that were once glorious Angels, and did sin against God, the Lord took Advantage against them for their first sin,
Those that were once glorious Angels, and did sin against God, the Lord took Advantage against them for their First since,
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and upon that cast them down into Chains of eternal Darkness;
and upon that cast them down into Chains of Eternal Darkness;
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and did resolve that He would never so much as enter into a Plea about any Condition of Peace with them to all Eternity.
and did resolve that He would never so much as enter into a Plea about any Condition of Peace with them to all Eternity.
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This was the Way of God towards the Angels that did sin against Him, that are now Devils.
This was the Way of God towards the Angels that did sin against Him, that Are now Devils.
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O you that think the Lord to be a God of Mercy altogether, do:
O you that think the Lord to be a God of Mercy altogether, do:
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but consider of this, and consider to Tremble before Him, that God should take Advantage against Millions of Angels; for so they were.
but Consider of this, and Consider to Tremble before Him, that God should take Advantage against Millions of Angels; for so they were.
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For we read in Scripture, that Legions of Devils were in one man, and they were once Angels,
For we read in Scripture, that Legions of Devils were in one man, and they were once Angels,
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and they did but commit one sin against God, and the Lord would not Plea with them about Terms of Peace.
and they did but commit one since against God, and the Lord would not Plea with them about Terms of Peace.
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But mark now, The same God that was so severe against Angels, that were His own Creatures,
But mark now, The same God that was so severe against Angels, that were His own Creatures,
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as well as thou, and were more glorious Creatures, and committed but one sin, yet would never enter into any Terms of peace with them;
as well as thou, and were more glorious Creatures, and committed but one since, yet would never enter into any Terms of peace with them;
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this God is not only willing to Treat with thy Soul, to be at peace with thee;
this God is not only willing to Treat with thy Soul, to be At peace with thee;
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but He sends forth His Messengers unto thee to Treat in His Name, and doth give them command, that when they come to thee they should offer Terms of peace to thy Soul. Admire at this thou that hast not been guilty of one sin but of Thousands;
but He sends forth His Messengers unto thee to Treat in His Name, and does give them command, that when they come to thee they should offer Terms of peace to thy Soul. Admire At this thou that hast not been guilty of one since but of Thousands;
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thou that hast Liv'd like a Monster in the place where thou hast Liv'd, and hast liv'd in Rebellion against the Lord;
thou that hast Lived like a Monster in the place where thou hast Lived, and hast lived in Rebellion against the Lord;
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yet He doth give Command to His Ministers to offer peace to thee.
yet He does give Command to His Ministers to offer peace to thee.
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I say, stand and admire at this when thou goest Home, lay it to thy Heart:
I say, stand and admire At this when thou goest Home, lay it to thy Heart:
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O that the Great God should so Condescend to me, rather than to Angels! He doth so this day, and in His Name, I say, according to the Text:
Oh that the Great God should so Condescend to me, rather than to Angels! He does so this day, and in His Name, I say, according to the Text:
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Peace be to every Soul that shall yet come in and return, yet come and repent; whatsoever they have been:
Peace be to every Soul that shall yet come in and return, yet come and Repent; whatsoever they have been:
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whether thou mayst live to have any further offer of peace or no, the Lord knows.
whither thou Mayest live to have any further offer of peace or no, the Lord knows.
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It is an Offer that thou hast this day, Look to thy self, come in, for there are many things in the Text, that might put you on:
It is an Offer that thou hast this day, Look to thy self, come in, for there Are many things in the Text, that might put you on:
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For if there be not a Son of Peace, this Peace will turn back again. For if there be not a Son of Peace, this Peace will turn back again.
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Observ. 5. But the last Point of all is this, That Ministers of the Gospel are,Observation 5. But the last Point of all is this, That Ministers of the Gospel Are,
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when they come to a place, to say, First, Peace be to this place. It should be the first Message that they should declare; they should begin with this:
when they come to a place, to say, First, Peace be to this place. It should be the First Message that they should declare; they should begin with this:
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And there is a great deal of Emphasis in this word, First say. First, So we read of John Baptist, his first Sermon was this, Repent, for the Kingdom of Heaven is at hand.
And there is a great deal of Emphasis in this word, First say. First, So we read of John Baptist, his First Sermon was this, repent, for the Kingdom of Heaven is At hand.
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And likewise, the First Sermon of Christ, in Mat. 4. 16, 17. And again, the Apostles, you shall read of them, Repent, for the Kingdom of Heaven is at hand.
And likewise, the First Sermon of christ, in Mathew 4. 16, 17. And again, the Apostles, you shall read of them, repent, for the Kingdom of Heaven is At hand.
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The First Sermon of John Baptist, of Christ, and of the Apostles, was this, Repent, for the Kingdom of Heaven is at hand.
The First Sermon of John Baptist, of christ, and of the Apostles, was this, repent, for the Kingdom of Heaven is At hand.
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And the First Sermon that the Seventy Disciples was to Preach, was Peace.
And the First Sermon that the Seventy Disciples was to Preach, was Peace.
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And in this the Lord deals with sinners, according to the Order He gave, in Deut. 20. 10. The Lord required that the First thing the Children of Israel should do,
And in this the Lord deals with Sinners, according to the Order He gave, in Deuteronomy 20. 10. The Lord required that the First thing the Children of Israel should do,
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when they came against a City, it was to proclaim peace.
when they Come against a city, it was to proclaim peace.
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And we read of Alexander, the First thing that he did, was to set up a Lamp,
And we read of Alexander, the First thing that he did, was to Set up a Lamp,
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and his White Colours, and to Proclaim, That whosoever did come in before that Lamp was out, should have his Life and Peace.
and his White Colours, and to Proclaim, That whosoever did come in before that Lamp was out, should have his Life and Peace.
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So when the Lord sends Ministers of the Gospel to any place, he sets up a Lamp in that place,
So when the Lord sends Ministers of the Gospel to any place, he sets up a Lamp in that place,
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and the First thing that He would have done, it is to Proclaim to all People to come in, that so they might have Peace:
and the First thing that He would have done, it is to Proclaim to all People to come in, that so they might have Peace:
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And it is to be done in the First place.
And it is to be done in the First place.
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First, Because the Bowels of Gods Compassions are very strong, and Gods Mercy lies at His Heart uppermost,
First, Because the Bowels of God's Compassions Are very strong, and God's Mercy lies At His Heart uppermost,
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and therefore that is most ready, and He is most ready to vent it:
and Therefore that is most ready, and He is most ready to vent it:
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That's the most proper Work of God, that He doth delight to Vent His Mercy, Jer. 9. 24.
That's the most proper Work of God, that He does delight to Vent His Mercy, Jer. 9. 24.
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Secondly, Because that when the Offer of Peace is, that hath a great deal of power to work upon the hearts of People:
Secondly, Because that when the Offer of Peace is, that hath a great deal of power to work upon the hearts of People:
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Now the Lord therefore would have that done at First, that is like most to prevail.
Now the Lord Therefore would have that done At First, that is like most to prevail.
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We know that People at First when a Minister comes amongst them, they are set upon Novelties;
We know that People At First when a Minister comes among them, they Are Set upon Novelties;
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now it is good to take advantage of that their Humour, and when they are hearkning after Novelty, that they should come to have some principal Doctrine of Salvation to be secretly Instill'd into them, that they should Drink in that before they are aware.
now it is good to take advantage of that their Humour, and when they Are Harkening After Novelty, that they should come to have Some principal Doctrine of Salvation to be secretly Instilled into them, that they should Drink in that before they Are aware.
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So the Lord uses to work upon Mens Self-love:
So the Lord uses to work upon Men's Self-love:
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Every Creature loves it self, and therefore the Lord sees that it is a good advantage to work upon Mens self-love, to offer terms of Peace.
Every Creature loves it self, and Therefore the Lord sees that it is a good advantage to work upon Men's Self-love, to offer terms of Peace.
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And the truth is, that is it that gains the Heart of a Sinner: And God will outbid the World, and Devil, and Flesh:
And the truth is, that is it that gains the Heart of a Sinner: And God will outbid the World, and devil, and Flesh:
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What do they offer any thing that may delight you, saith God, I will out-bid them all? Christ out-bids the World,What do they offer any thing that may delight you, Says God, I will outbid them all? christ outbids the World,
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and Devil, in offering unto sinners a greater Good than World, or Devil can possibly bring unto them.
and devil, in offering unto Sinners a greater Good than World, or devil can possibly bring unto them.
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And indeed, this offer of Peace doth out-bid the World;
And indeed, this offer of Peace does outbid the World;
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that is, doth proffer a greater Good to a sinner, than World or Devil can possibly proffer to them.
that is, does proffer a greater Good to a sinner, than World or devil can possibly proffer to them.
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Nay then, saith the Soul, if I see that I may have a greater good by Repenting and Believing,
Nay then, Says the Soul, if I see that I may have a greater good by Repenting and Believing,
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than by going on in my sin, I will go that way; I will rather attend upon the Word:
than by going on in my since, I will go that Way; I will rather attend upon the Word:
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for I hear of great things that are there, about Reconciliation between God and man.
for I hear of great things that Are there, about Reconciliation between God and man.
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Now this is the way to take the Hearts of men, and it is the way to break them of their stoutness and stubbornness:
Now this is the Way to take the Hearts of men, and it is the Way to break them of their stoutness and stubbornness:
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For certainly, every man naturally, hath a very stout and stubborn Heart against God.
For Certainly, every man naturally, hath a very stout and stubborn Heart against God.
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Therefore if First he be opposed, he will be ready to rise against God, and against His Truths, and against His Servants.
Therefore if First he be opposed, he will be ready to rise against God, and against His Truths, and against His Servants.
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Therefore it is good to come First with those things that their Hearts may close with all, that so they may be in a more preparation, that they may hearken to what the Lord shall reveal after, as necessary unto them.
Therefore it is good to come First with those things that their Hearts may close with all, that so they may be in a more preparation, that they may harken to what the Lord shall reveal After, as necessary unto them.
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But, you will say, If it be thus, Why is it then that Ministers do Preach so much of our miserable Condition in which we are?
But, you will say, If it be thus, Why is it then that Ministers do Preach so much of our miserable Condition in which we Are?
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The answer is, It's true, at First there should be a tender of peace; and I make no question, but you have had it so here:
The answer is, It's true, At First there should be a tender of peace; and I make no question, but you have had it so Here:
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But now it's true, before the full Doctrine of Reconciliation with God is to be opened unto you, there is something to be opened unto you, about your miserable state by Nature;
But now it's true, before the full Doctrine of Reconciliation with God is to be opened unto you, there is something to be opened unto you, about your miserable state by Nature;
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for it is impossible to open the Doctrine of Peace and Reconciliation, without the opening of that:
for it is impossible to open the Doctrine of Peace and Reconciliation, without the opening of that:
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And that may well be Justified.
And that may well be Justified.
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That though the First thing should be to say, Peace; yet before this can be opened at large unto People, they must come to know what their Natural state is.
That though the First thing should be to say, Peace; yet before this can be opened At large unto People, they must come to know what their Natural state is.
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There is some that would at First and at Last say, Peace; and would have nothing else Preached,
There is Some that would At First and At Last say, Peace; and would have nothing Else Preached,
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and crys out against Preaching of any thing of the Law of God; which is meerly through their Ignorance, in not rightly understanding the Nature of the thing.
and cries out against Preaching of any thing of the Law of God; which is merely through their Ignorance, in not rightly understanding the Nature of the thing.
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For though at First, we are to open this Peace, yet when we come to open it, this hath that in the very Bowels of it, that will shew the most woful Condition of man by Nature, that possibly can be.
For though At First, we Are to open this Peace, yet when we come to open it, this hath that in the very Bowels of it, that will show the most woeful Condition of man by Nature, that possibly can be.
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As for Instance, Peace between God and us:
As for Instance, Peace between God and us:
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Why, what are we Enemies? Is there an Enmity between God and us? Yes, that comes here:
Why, what Are we Enemies? Is there an Enmity between God and us? Yes, that comes Here:
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We cannot open the meaning of this Peace, but if we come once to open it, we must of necessity fall upon the Doctrine of Mans state by Nature;
We cannot open the meaning of this Peace, but if we come once to open it, we must of necessity fallen upon the Doctrine of men state by Nature;
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and shew what a Breach sin hath made between God and the Soul:
and show what a Breach since hath made between God and the Soul:
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And what infinite need there is of such a Redeemer, that we could no other way be redeemed,
And what infinite need there is of such a Redeemer, that we could no other Way be redeemed,
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but that we must have such a Saviour, that must be both God and Man. Now when we come to open the Nature of this, it must needs shew you what your miserable Condition is by Nature.
but that we must have such a Saviour, that must be both God and Man. Now when we come to open the Nature of this, it must needs show you what your miserable Condition is by Nature.
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But a word or two for the Application of this:
But a word or two for the Application of this:
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God doth appoint His Ministers at First to come to you, and to make the proffer of Peace unto your Souls;
God does appoint His Ministers At First to come to you, and to make the proffer of Peace unto your Souls;
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then it should teach you presently to be willing to come and close with that Message.
then it should teach you presently to be willing to come and close with that Message.
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Gods Heart is sofull of Mercy towards you, as at the very First He will have this offered to you;
God's Heart is sofull of Mercy towards you, as At the very First He will have this offered to you;
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then your hearts should likewise come in as well to God, and at the very First come in and close with that blessed Offer of Grace and Mercy.
then your hearts should likewise come in as well to God, and At the very First come in and close with that blessed Offer of Grace and Mercy.
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O, it is a great Encouragement to a Minister, when People come in at the very First offer.
O, it is a great Encouragement to a Minister, when People come in At the very First offer.
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We have a notable Scripture for this, in Psal. 18. 44. Mark, As soon as they hear of Me, they shall obey Me. That's indeed a blessed thing, that when a People comes to hear of Christ,
We have a notable Scripture for this, in Psalm 18. 44. Mark, As soon as they hear of Me, they shall obey Me. That's indeed a blessed thing, that when a People comes to hear of christ,
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and of the Doctrine of Reconciliation, that as soon as they hear of it, they shall come in presently and Obey;
and of the Doctrine of Reconciliation, that as soon as they hear of it, they shall come in presently and Obey;
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that a Minister shall find his First Labours to be Fruitful and Effectual. I could tell you of one, as in 2 Cor. 12. the beginning:
that a Minister shall find his First Labours to be Fruitful and Effectual. I could tell you of one, as in 2 Cor. 12. the beginning:
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And so I could say, That I knew one Twenty Years ago, or more, that at the very First day of Preaching of the Doctrine of the Gospel of that Truth unto a People, at the First day God pleased to bring in a Soul,
And so I could say, That I knew one Twenty years ago, or more, that At the very First day of Preaching of the Doctrine of the Gospel of that Truth unto a People, At the First day God pleased to bring in a Soul,
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and continue him to this very day;
and continue him to this very day;
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and make him a Godly, Gracious, and Holy man, that was a desperate and prophane wicked Wretch before.
and make him a Godly, Gracious, and Holy man, that was a desperate and profane wicked Wretch before.
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O that it might please God to Incourage the Hearts of His Ministers so, that at their First coming to People, they might find some Fruit of their Labours:
O that it might please God to Encourage the Hearts of His Ministers so, that At their First coming to People, they might find Some Fruit of their Labours:
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For one that is Faithful, and comes among a People, he looks after his Ministry,
For one that is Faithful, and comes among a People, he looks After his Ministry,
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and considers what he doth, and what Effect that hath, and so doth give account to God of what Effect that hath upon the Hearts of People.
and considers what he does, and what Effect that hath, and so does give account to God of what Effect that hath upon the Hearts of People.
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And, O what an Incouragement is this, and how Honourable to a People, if a Minister of God shall give up this account,
And, Oh what an Encouragement is this, and how Honourable to a People, if a Minister of God shall give up this account,
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and say, Lord, as soon as ever thou didst send me among such a People, they did begin to hearken after the Doctrine of Peace,
and say, Lord, as soon as ever thou didst send me among such a People, they did begin to harken After the Doctrine of Peace,
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and began to Consider what it was that was spoken:
and began to Consider what it was that was spoken:
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And they were exceedingly Hopeful by their Attention, and by other wayes they have given exceeding good hope, that they have received the Doctrine of Peace, that Thou didst send me about.
And they were exceedingly Hopeful by their Attention, and by other ways they have given exceeding good hope, that they have received the Doctrine of Peace, that Thou didst send me about.
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And those, certainly, are most to be Honoured, that do First come in ▪ though it's true,
And those, Certainly, Are most to be Honoured, that do First come in ▪ though it's true,
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if men come in at the last Hour, there is a possibility to get to Heaven:
if men come in At the last Hour, there is a possibility to get to Heaven:
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but those that come in at the First, they are the most acceptable to God, Mich. 7. beginning, My soul desired the first ripe fruit.
but those that come in At the First, they Are the most acceptable to God, Mich. 7. beginning, My soul desired the First ripe fruit.
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So the Soul of God doth this day long after the First Fruits of every Minister, that comes among you:
So the Soul of God does this day long After the First Fruits of every Minister, that comes among you:
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O, He looks into this Congregation, to see where shall be the First Fruits of the Ministry of such a one,
Oh, He looks into this Congregation, to see where shall be the First Fruits of the Ministry of such a one,
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and of such a one that comes among you, in Rom. 16. 5. It is spoken to the Honour of Epenetus, That he was the First fruits of Achaia unto Christ. O Epenetus, he is one that God did Honour,
and of such a one that comes among you, in Rom. 16. 5. It is spoken to the Honour of Epenetus, That he was the First fruits of Achaia unto christ. Oh Epenetus, he is one that God did Honour,
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for He was the First fruits of Achaia unto Christ. And it is the Honour of England, that it was the First Kingdom that profest Christian Religion by the Authority of the Publick Magistrate;
for He was the First fruits of Achaia unto christ. And it is the Honour of England, that it was the First Kingdom that professed Christian Religion by the authority of the Public Magistrate;
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and God hath some special regard to England, to this very day, I make no Question, for that:
and God hath Some special regard to England, to this very day, I make no Question, for that:
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And so in any place when God comes to them, and offers the Conditions of Peace;
And so in any place when God comes to them, and offers the Conditions of Peace;
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I say, they that come First in upon this First offer, will be most acceptable unto God.
I say, they that come First in upon this First offer, will be most acceptable unto God.
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Therefore do not defer, and think I may come in at last; and before I die, time enough:
Therefore do not defer, and think I may come in At last; and before I die, time enough:
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But if God be so timely with thy Soul, that He would have His Ministers so begin with thee, do thou Answer to God,
But if God be so timely with thy Soul, that He would have His Ministers so begin with thee, do thou Answer to God,
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and begin with this God betimes, and especially you that are young ones, do not you reject it.
and begin with this God betimes, and especially you that Are young ones, do not you reject it.
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O when God shall come to thy Soul, and say, Peace be to thee; I say, take heed of rejecting the First offer.
O when God shall come to thy Soul, and say, Peace be to thee; I say, take heed of rejecting the First offer.
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For you that are young, what though you may be guilty of much Vanity and Folly other wayes,
For you that Are young, what though you may be guilty of much Vanity and Folly other ways,
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yet it may be you have not been guilty to this very day, of rejecting the offer of the Gospel:
yet it may be you have not been guilty to this very day, of rejecting the offer of the Gospel:
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O take heed of Contracting that guilt upon you!
Oh take heed of Contracting that guilt upon you!
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Know if you do, it will make you a great deal harder, and that guilt will be a great deal worse,
Know if you do, it will make you a great deal harder, and that guilt will be a great deal Worse,
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than of all your other sins besides;
than of all your other Sins beside;
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therefore come in betimes, as we read in Mark 10. 17. There comes a young man running to Christ,
Therefore come in betimes, as we read in Mark 10. 17. There comes a young man running to christ,
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and saith, Good Master, what shall I do to Inherit Eternal Life? He was a young Rich man, a Gentleman, one that had great Possessions;
and Says, Good Master, what shall I do to Inherit Eternal Life? He was a young Rich man, a Gentleman, one that had great Possessions;
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and the Text saith, he came running to Christ.
and the Text Says, he Come running to christ.
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O that God would perswade young ones, and those of Quality, seeing the Lord is pleased to begin with their Souls, that they would hasten,
O that God would persuade young ones, and those of Quality, seeing the Lord is pleased to begin with their Souls, that they would hasten,
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and come running to Christ, to know what are the Terms of Peace and Reconciliation;
and come running to christ, to know what Are the Terms of Peace and Reconciliation;
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as it is said concerning John Baptist, in Mat. 11. 12. The Text saith, And from the dayes of John the Baptist until now, the Kingdom of Heaven, suffered violence,
as it is said Concerning John Baptist, in Mathew 11. 12. The Text Says, And from the days of John the Baptist until now, the Kingdom of Heaven, suffered violence,
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and the Violent take it by force. and the Violent take it by force.
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The meaning is this, Because that this great Doctrine of, Repent, for the Kingdom of Heaven is at hand, was not Preached before John Baptist:
The meaning is this, Because that this great Doctrine of, repent, for the Kingdom of Heaven is At hand, was not Preached before John Baptist:
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He was the First that came to Preach this in the plainness of it in a Gospel way.
He was the First that Come to Preach this in the plainness of it in a Gospel Way.
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Now saith the Text, And from the dayes of John the Baptist until now, doth the Kingdom of Heaven suffer violence.
Now Says the Text, And from the days of John the Baptist until now, does the Kingdom of Heaven suffer violence.
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O the Hearts of People were mightily stirred, ever since the dayes of John Baptist; and why? Because that he Preached, that The Kingdom of Heaven is at hand.
Oh the Hearts of People were mightily stirred, ever since the days of John Baptist; and why? Because that he Preached, that The Kingdom of Heaven is At hand.
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Now that consists of Peace and Joy, and the Doctrine of Reconciliation between sinners, and the Blessed God;
Now that consists of Peace and Joy, and the Doctrine of Reconciliation between Sinners, and the Blessed God;
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that indeed is the special part of the Kingdom of Heaven.
that indeed is the special part of the Kingdom of Heaven.
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Now he Preaching this Kingdom of Heaven, saith the Text, from that day the Kingdom of Heaven suffered Violence;
Now he Preaching this Kingdom of Heaven, Says the Text, from that day the Kingdom of Heaven suffered Violence;
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and every one comes to know, Lord what shall I do, that I may enter into this Kingdom.
and every one comes to know, Lord what shall I do, that I may enter into this Kingdom.
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O what a Blessed thing is it for Congregations, when the Lord shall send those amongst them, to bring Peace between God and their Souls:
O what a Blessed thing is it for Congregations, when the Lord shall send those among them, to bring Peace between God and their Souls:
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That it may said, from such a Day, from such a Time, that the Lord did send such among them that opened this Doctrine of Peace, That the Kingdom of Heaven hath suffered Violence.
That it may said, from such a Day, from such a Time, that the Lord did send such among them that opened this Doctrine of Peace, That the Kingdom of Heaven hath suffered Violence.
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There hath many poor Souls come in and said, O Men and Brethren, What shall I do to be saved.
There hath many poor Souls come in and said, Oh Men and Brothers, What shall I do to be saved.
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And Blessed are they upon whom the Tender of the Gospel shall have this Effect.
And Blessed Are they upon whom the Tender of the Gospel shall have this Effect.
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Now if there be any Sons of Peace here that shall entertain this, here's the Blessing that is to be upon them:
Now if there be any Sons of Peace Here that shall entertain this, here's the Blessing that is to be upon them:
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That the Peace of the Gospel shall rest upon them, upon that Parish, upon that House, upon that Soul.
That the Peace of the Gospel shall rest upon them, upon that Parish, upon that House, upon that Soul.
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Sermon II. Luke 10. 6. And if the Son of Peace be there, your Peace shall rest upon it:
Sermon II Luke 10. 6. And if the Son of Peace be there, your Peace shall rest upon it:
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If not, it shall turn to you again. TO leave what was said in the former Verse, and to proceed to what remains:
If not, it shall turn to you again. TO leave what was said in the former Verse, and to proceed to what remains:
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In this Verse, you have, First, A Supposition, If the Son of Peace.
In this Verse, you have, First, A Supposition, If the Son of Peace.
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Secondly, A Description of a good Hearer of the Gospel, He is a Son of Peace.
Secondly, A Description of a good Hearer of the Gospel, He is a Son of Peace.
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Thirdly, The Blessing upon him, Your Peace shall rest upon him. (We shall speak to no more, only these Three things at present.)
Thirdly, The Blessing upon him, Your Peace shall rest upon him. (We shall speak to no more, only these Three things At present.)
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First, The Supposition, If the Son of Peace be there. First, The Supposition, If the Son of Peace be there.
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Here there is a Supposition, That when the Lord sends the Ministry of the Gospel unto any place, that there will be some Sons of peace;
Here there is a Supposition, That when the Lord sends the Ministry of the Gospel unto any place, that there will be Some Sons of peace;
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it were a hard thing if we should come and find no Sons of Peace. If the Son of Peace be there:
it were a hard thing if we should come and find no Sons of Peace. If the Son of Peace be there:
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As if Christ should say, It is hopeful you may find some Sons of Peace. From whence the Point of Doctrine is this:
As if christ should say, It is hopeful you may find Some Sons of Peace. From whence the Point of Doctrine is this:
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That when God doth send the Ministery of the Gospel to any place, there is hopes that there is some Sons of Peace there.
That when God does send the Ministry of the Gospel to any place, there is hope's that there is Some Sons of Peace there.
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There may be hope to Ministers and others, that they shall find some that will entertain their Gospel:
There may be hope to Ministers and Others, that they shall find Some that will entertain their Gospel:
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In Acts 18. 9, 10. Then spake the Lord to Paul in the night, by a Vision, Be not afraid,
In Acts 18. 9, 10. Then spoke the Lord to Paul in the night, by a Vision, Be not afraid,
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but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee:
but speak, and hold not thy peace: For I am with thee, and no man shall Set on thee to hurt thee:
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For I have much People in this City. When God sent Paul to Preach, there was a great deal of Opposition:For I have much People in this city. When God sent Paul to Preach, there was a great deal of Opposition:
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Well, saith God, for all that Opposition, you shall Preach in this place: Why? For I have much People in this City.
Well, Says God, for all that Opposition, you shall Preach in this place: Why? For I have much People in this city.
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So that when God by His Providence, shall order the Word to come to any place, there is a hopeful Argument at least, that God hath People in that City.
So that when God by His Providence, shall order the Word to come to any place, there is a hopeful Argument At least, that God hath People in that city.
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In Mat. 10. Where you have Christ sending of the Apostles to Preach, He bids them in ver. 5. Go not into the way of the Gentiles,
In Mathew 10. Where you have christ sending of the Apostles to Preach, He bids them in ver. 5. Go not into the Way of the Gentiles,
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and into the Cities of the Samaritans, enter ye not, saith Christ: But go rather to the lost Sheep of the House of Israel. and into the Cities of the Samaritans, enter you not, Says christ: But go rather to the lost Sheep of the House of Israel.
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As if Christ should say, As for the Gentiles, and the Samaritans, I have yet none to Call there;
As if christ should say, As for the Gentiles, and the Samaritans, I have yet none to Call there;
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the time is to come for the Gentiles to be Called:
the time is to come for the Gentiles to be Called:
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I would not therefore have you go thither, I would not have you lose your Labour:
I would not Therefore have you go thither, I would not have you loose your Labour:
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But go unto the lost Sheep of the House of Israel. But go unto the lost Sheep of the House of Israel.
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There are many of the House of Israel, that are as lost Sheep, that are wandering from God, and their own Happiness:
There Are many of the House of Israel, that Are as lost Sheep, that Are wandering from God, and their own Happiness:
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I would have you go thither, saith Christ;
I would have you go thither, Says christ;
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thereby Intimating that there were some to be Call'd there, rather than in the other place.
thereby Intimating that there were Some to be Called there, rather than in the other place.
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The Ministry of the Gospel, it is the great Gift of Jesus Christ, that He gave when He Ascended on high:
The Ministry of the Gospel, it is the great Gift of jesus christ, that He gave when He Ascended on high:
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And to what end did He give it? Mark, in Ephes. 4. 11, 12. to what end it is: And He gave some Apostles: And some Prophets: And some Evangelists: And some Pastours and Teachers:
And to what end did He give it? Mark, in Ephesians 4. 11, 12. to what end it is: And He gave Some Apostles: And Some prophets: And Some Evangelists: And Some Pastors and Teachers:
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For the perfecting of the Saints: For the perfecting of the Saints:
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(So it is Translated in your Books:) But the Word in the Original is, For the Joynting of the Saints;
(So it is Translated in your Books:) But the Word in the Original is, For the Jointing of the Saints;
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the putting of them into Joynt:
the putting of them into Joint:
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At first, to put them into Christ, (and then that they may grow up) For the Work of the Ministry,
At First, to put them into christ, (and then that they may grow up) For the Work of the Ministry,
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for the Edifying of the Body of Christ. For the Building up of the Body of Christ.for the Edifying of the Body of christ. For the Building up of the Body of christ.
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And this Text is quoted out of that Prophesie that we have in Psal. 68. 18. Thou hast ascended on High, Thou hast led Captivity Captive, Thou hast received Gifts for men, &c. Here's a Prophesie of Christ clearly:
And this Text is quoted out of that Prophesy that we have in Psalm 68. 18. Thou hast ascended on High, Thou hast led Captivity Captive, Thou hast received Gifts for men, etc. Here's a Prophesy of christ clearly:
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And the Apostle doth apply it in Ephes. 4. Christ received Gifts for men, here it is:
And the Apostle does apply it in Ephesians 4. christ received Gifts for men, Here it is:
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And there it is, That He hath Dispensed Gifts to Men. And mark, Yea, for the Rebellious also.
And there it is, That He hath Dispensed Gifts to Men. And mark, Yea, for the Rebellious also.
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Those Men that are the most Rebellious, yet Christ hath received Gifts for them:
Those Men that Are the most Rebellious, yet christ hath received Gifts for them:
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What Gifts? The Ministry of the Gospel is the great Gift, that God the Father hath given to Christ,
What Gifts? The Ministry of the Gospel is the great Gift, that God the Father hath given to christ,
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and Jesus Christ hath given it unto His Ministers, and sends them among the Rebellious. And to what end? That the Lord God might dwell among them.
and jesus christ hath given it unto His Ministers, and sends them among the Rebellious. And to what end? That the Lord God might dwell among them.
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So that by this it appears till God send the Ministry of the Word among a People, the Lord God doth not dwell there;
So that by this it appears till God send the Ministry of the Word among a People, the Lord God does not dwell there;
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for it is, That the Lord God might dwell among them.
for it is, That the Lord God might dwell among them.
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They are without God in the World, but when that comes unto a place, then the Lord God comes to Dwell among them.
They Are without God in the World, but when that comes unto a place, then the Lord God comes to Dwell among them.
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So that then, you see the Point clear by Scripture, when the Lord sends the Ministry of the Gospel, there is some hope that there is some good intended for some in that place.
So that then, you see the Point clear by Scripture, when the Lord sends the Ministry of the Gospel, there is Some hope that there is Some good intended for Some in that place.
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And the Reasons are these, 1. Because Christ sends His Ministers, according as His Father sent Him.
And the Reasons Are these, 1. Because christ sends His Ministers, according as His Father sent Him.
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Now thus we have it in John 20. 21. Then said Jesus to them again, Peace be unto you;
Now thus we have it in John 20. 21. Then said jesus to them again, Peace be unto you;
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as my Father hath sent me, even so send I you. Mark, As God the Father sends Christ, so Christ sends Ministers.as my Father hath sent me, even so send I you. Mark, As God the Father sends christ, so christ sends Ministers.
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Well, How doth God the Father send Christ? Compare this Scripture with John 3. 17. Thus God the Father sends His Son, He doth not send His Son into the World that He might Condemn the World:
Well, How does God the Father send christ? Compare this Scripture with John 3. 17. Thus God the Father sends His Son, He does not send His Son into the World that He might Condemn the World:
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That is not Gods primary End to Condemn the World, but that that God doth Aim at, in sending His Son into the World, it is, that by Him the World may be saved.
That is not God's primary End to Condemn the World, but that that God does Aim At, in sending His Son into the World, it is, that by Him the World may be saved.
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Now then compare this Scripture with that other; saith Christ, As my Father sent me, so send I you.
Now then compare this Scripture with that other; Says christ, As my Father sent me, so send I you.
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Now my Father sent Me into the World, not to Condemn the World, though by accident the World shall be Condemned, the rather because of Christs comeing among them, and they refusing Him:
Now my Father sent Me into the World, not to Condemn the World, though by accident the World shall be Condemned, the rather Because of Christ coming among them, and they refusing Him:
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But this is the Scope of my Fathers sending of Me into the World, that by Me the World may be Saved;
But this is the Scope of my Father's sending of Me into the World, that by Me the World may be Saved;
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and so do I send you ▪ I send you to Places, not to Condemn them;
and so do I send you ▪ I send you to Places, not to Condemn them;
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not to Aggravate their Sin and their Condemnation: That is not my primary Intention, though this may fall out;
not to Aggravate their since and their Condemnation: That is not my primary Intention, though this may fallen out;
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but I send you to a place, that through your Ministry, Souls in that place may come to be Saved.
but I send you to a place, that through your Ministry, Souls in that place may come to be Saved.
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Reas. 2. A second Reason is, from the Promise of Christ unto His Ministers, when they go to any place to Preach.Reas. 2. A second Reason is, from the Promise of christ unto His Ministers, when they go to any place to Preach.
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In the last words of the Gospel by Saint Matthew, Christ sends them to Preach;
In the last words of the Gospel by Saint Matthew, christ sends them to Preach;
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and saith He, Lo, I am with you alwayes, even unto the end of the World;
and Says He, Lo, I am with you always, even unto the end of the World;
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I am with you to Assist you, and to Bless you whithersoever you go, even to the end of the World. I am with you to Assist you, and to Bless you whithersoever you go, even to the end of the World.
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That is, with you, and with all that shall succeed you to Preach this Gospel in any place,
That is, with you, and with all that shall succeed you to Preach this Gospel in any place,
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unto the end of the World.
unto the end of the World.
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Reas. 3. Further, We know that the Gospel, it is the Arm of God, Isa. 53. 1. Who hath believed our Report, Reas. 3. Further, We know that the Gospel, it is the Arm of God, Isaiah 53. 1. Who hath believed our Report,
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and to whom is the Arm of the Lord revealed. And Rom. 1. 16. It is the Power of God unto Salvation. and to whom is the Arm of the Lord revealed. And Rom. 1. 16. It is the Power of God unto Salvation.
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And if God Arm, and Gods Power unto Salvation come among a People, there is hopes that there is an Intention of some Good unto some of them.
And if God Arm, and God's Power unto Salvation come among a People, there is hope's that there is an Intention of Some Good unto Some of them.
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Reas. 4. The Preaching of the Gospel: It brings the Day of Grace and of Salvation, to any place wheresoever it comes;Reas. 4. The Preaching of the Gospel: It brings the Day of Grace and of Salvation, to any place wheresoever it comes;
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and so long as that doth continue to any place, so long the day of Grace and Salvation continues to the place.
and so long as that does continue to any place, so long the day of Grace and Salvation continues to the place.
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This you have clearly, 2 Cor. 6. beginning, We then as Workers together with Him, beseech you also, that ye receive not the Grace of God in vain.
This you have clearly, 2 Cor. 6. beginning, We then as Workers together with Him, beseech you also, that you receive not the Grace of God in vain.
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For He saith, I have heard thee in a time accepted, and in the day of Salvation have I succoured thee:
For He Says, I have herd thee in a time accepted, and in the day of Salvation have I succored thee:
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Behold, NOW is the accepted time, behold, NOW is the day of Salvation. Now: Behold, NOW is the accepted time, behold, NOW is the day of Salvation. Now:
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When was that Now? That was, when the Apostles came and Preached among them, the Doctrine of Reconciliation:
When was that Now? That was, when the Apostles Come and Preached among them, the Doctrine of Reconciliation:
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Now is the accepted time, Now is the day of Salvation. Now if you come in, you may be accepted:Now is the accepted time, Now is the day of Salvation. Now if you come in, you may be accepted:
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Now is the time, that if you be appointed to be Sav'd, you must come in now.
Now is the time, that if you be appointed to be Saved, you must come in now.
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Reas. 5. And this Scripture doth put me upon a Fifth Reason of the Point, and that is:Reas. 5. And this Scripture does put me upon a Fifth Reason of the Point, and that is:
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That when the Gospel comes to be Preached to a place, it doth not only make an Accepted time, and a day of Salvation:
That when the Gospel comes to be Preached to a place, it does not only make an Accepted time, and a day of Salvation:
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But it is the Fruit of the Prayer of Jesus Christ, even of that Prayer that Christ hath made to God the Father, that He would in such a time send the Ministry of the Gospel, to be clearly and powerfully Taught in that place.
But it is the Fruit of the Prayer of jesus christ, even of that Prayer that christ hath made to God the Father, that He would in such a time send the Ministry of the Gospel, to be clearly and powerfully Taught in that place.
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And if you ask me where the place is that doth prove it, it is in Isa. 49. 8. You have there almost the very some words that you have here:
And if you ask me where the place is that does prove it, it is in Isaiah 49. 8. You have there almost the very Some words that you have Here:
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Thus, saith the Lord, In an acceptable time have I heard thee, and in a day of Salvation have I helped thee. Thus, Says the Lord, In an acceptable time have I herd thee, and in a day of Salvation have I helped thee.
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Now this is clearly meant of Christ, if you look both unto the Coherence of the words, with what hath been before, and that which follows after:
Now this is clearly meant of christ, if you look both unto the Coherence of the words, with what hath been before, and that which follows After:
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For, saith He, I will preserve thee, and give thee for a Covenant of the People, to Establish the Earth, to cause to Inherit the desolate Heritages. Now saith God concerning Christ:For, Says He, I will preserve thee, and give thee for a Covenant of the People, to Establish the Earth, to cause to Inherit the desolate Heritages. Now Says God Concerning christ:
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Thus, saith the Lord, In an acceptable time have I heard thee.
Thus, Says the Lord, In an acceptable time have I herd thee.
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What is that acceptable time? It is that which the Apostle doth Interpret to be, A day of Salvation. The Apostle speaks of an acceptable Time,
What is that acceptable time? It is that which the Apostle does Interpret to be, A day of Salvation. The Apostle speaks of an acceptable Time,
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and of a day of Salvation;
and of a day of Salvation;
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and saith he, Now it is. Now while we are Preaching the glad Tidings of the Gospel unto you.
and Says he, Now it is. Now while we Are Preaching the glad Tidings of the Gospel unto you.
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And here, saith the Holy Ghost, The Lord hath heard thee in an acceptable time, and in a day of Salvation.
And Here, Says the Holy Ghost, The Lord hath herd thee in an acceptable time, and in a day of Salvation.
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That is, When as Jesus Christ did Pray to God the Father, for His Church that should be;
That is, When as jesus christ did Pray to God the Father, for His Church that should be;
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that God would send the Ministry of the Gospel, unto those whom the Father had given unto Him from all Eternity:
that God would send the Ministry of the Gospel, unto those whom the Father had given unto Him from all Eternity:
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I say, Jesus Christ did Pray unto the Father for them.
I say, jesus christ did Pray unto the Father for them.
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Now, saith God, I have heard thy Prayer, and I have granted what thou Prayest for. Now, Says God, I have herd thy Prayer, and I have granted what thou Prayest for.
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And this hearing of thy Prayer, it is an acceptable Time, and it is a day of Salvation.
And this hearing of thy Prayer, it is an acceptable Time, and it is a day of Salvation.
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Thou hast a day of Salvation according to thy prayer; and this very day the Apostle doth Interpret of sending the Gospel unto any place:
Thou hast a day of Salvation according to thy prayer; and this very day the Apostle does Interpret of sending the Gospel unto any place:
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So that where the Gospel comes, it is not to be lookt upon as a thing that comes meerly by Accident,
So that where the Gospel comes, it is not to be looked upon as a thing that comes merely by Accident,
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or by an ordinary Providence of God, as other things;
or by an ordinary Providence of God, as other things;
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but it is that that comes unto a place by Virtue of the Prayer of Jesus Christ, of the Intercession of Jesus Christ unto the Father,
but it is that that comes unto a place by Virtue of the Prayer of jesus christ, of the Intercession of jesus christ unto the Father,
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for that particular Place, or Town, or Parish.
for that particular Place, or Town, or Parish.
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And this is the Reason why the Lord leaves some places destitute of Help, in Ignorance and Darkness, that they scarce ever come to hear of Jesus Christ:
And this is the Reason why the Lord leaves Some places destitute of Help, in Ignorance and Darkness, that they scarce ever come to hear of jesus christ:
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And others that it may be are in themselves as unworthy as the other; they come to have the great things of the Gospel opened to them:
And Others that it may be Are in themselves as unworthy as the other; they come to have the great things of the Gospel opened to them:
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The reason of the difference is, Jesus Christ hath Interceeded before the Father for the one, and not for the other;
The reason of the difference is, jesus christ hath Interceded before the Father for the one, and not for the other;
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and one is the Fruit of the Prayer of Jesus Christ, and the other Christ hath let go,
and one is the Fruit of the Prayer of jesus christ, and the other christ hath let go,
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because they do not so belong unto Him: He hath not those among them, that are to be made the Sons of Peace.
Because they do not so belong unto Him: He hath not those among them, that Are to be made the Sons of Peace.
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Reas. 6. Yet further, When the Gospel comes to a place, there is hope of Good,Reas. 6. Yet further, When the Gospel comes to a place, there is hope of Good,
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because that the Gospel hath in it self so much power. I say, it is not only as an Ordinance to convey the Word of God.
Because that the Gospel hath in it self so much power. I say, it is not only as an Ordinance to convey the Word of God.
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But though Mans Words and Ministry hath little in it, yet the Truths of the Gospel, they have in them a mighty Strength;
But though men Words and Ministry hath little in it, yet the Truths of the Gospel, they have in them a mighty Strength;
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there are such wonderful things that the Gospel doth Reveal wheresoever it comes, that one would wonder that the Hearts of all People should not be taken with it.
there Are such wondered things that the Gospel does Reveal wheresoever it comes, that one would wonder that the Hearts of all People should not be taken with it.
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Yea, there are such things that are made known in the Gospel, that one would think might break the Heart of any Devil in Hell.
Yea, there Are such things that Are made known in the Gospel, that one would think might break the Heart of any devil in Hell.
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That if God should send the Gospel unto the Devils (if they were not gone Irrecoverably) one would think that what is made known in the Gospel, might break the heart of a Devil.
That if God should send the Gospel unto the Devils (if they were not gone Irrecoverably) one would think that what is made known in the Gospel, might break the heart of a devil.
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O that God should be Reconcil'd to Man!
O that God should be Reconciled to Man!
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To send His own Son to Die for base Worms, upon whom the Lord might have Glorified His Infinite Justice upon to all Eternity.
To send His own Son to Die for base Worms, upon whom the Lord might have Glorified His Infinite justice upon to all Eternity.
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There is that in the Gospel, that it is to Admiration, that all People do not come in unto it.
There is that in the Gospel, that it is to Admiration, that all People do not come in unto it.
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What doth Christ say, If the Son of Peace. It is a wonder that all do not come in to Imbrace the Blessed Gospel.
What does christ say, If the Son of Peace. It is a wonder that all do not come in to Embrace the Blessed Gospel.
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The Patience of God doth Lead to Repentance;
The Patience of God does Led to Repentance;
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Then what might the Grace of God do, that is held out in the Gospel? The Lord doth reveal such Arguments to draw People, that to speak after the manner of Men, we may conceive:
Then what might the Grace of God do, that is held out in the Gospel? The Lord does reveal such Arguments to draw People, that to speak After the manner of Men, we may conceive:
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That if the Lord should have Studied and Contriv'd with His own Infinite Wisdom, what strong Arguments He would use to work upon the Hearts of the Children of Men;
That if the Lord should have Studied and Contrived with His own Infinite Wisdom, what strong Arguments He would use to work upon the Hearts of the Children of Men;
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one would not have imagined how an Infinite Wisdom, should have found out such to perswade Men to come in.
one would not have imagined how an Infinite Wisdom, should have found out such to persuade Men to come in.
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One may say of the Arguments of the Gospel, as the Master of the Vineyard said,
One may say of the Arguments of the Gospel, as the Master of the Vineyard said,
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when he had Let out his Vineyard to Husbandmen, and sent for Fruit; one Servant was beaten, and the other was misused:
when he had Let out his Vineyard to Husbandmen, and sent for Fruit; one Servant was beaten, and the other was misused:
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But at last, saith he, I will send my Son, for surely they will reverence my Son. Why now, this may be said of other Arguments.But At last, Says he, I will send my Son, for surely they will Reverence my Son. Why now, this may be said of other Arguments.
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To compare those things that are in the Gospel, with all other things that can be Preached unto People:
To compare those things that Are in the Gospel, with all other things that can be Preached unto People:
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Indeed a Minister of God may come with many strong Arguments, to draw the Hearts of People from their sin,
Indeed a Minister of God may come with many strong Arguments, to draw the Hearts of People from their since,
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and to draw them unto Repentance.
and to draw them unto Repentance.
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But now, this Argument will not do it, nor the other Argument will not do it;
But now, this Argument will not do it, nor the other Argument will not do it;
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they stand out this and that Argument:
they stand out this and that Argument:
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I, but saith the Lord, I will send the Ministry of my Gospel among them, I'll reveal my Son unto them.
I, but Says the Lord, I will send the Ministry of my Gospel among them, I'll reveal my Son unto them.
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Certainly, they will Reverence this Argument, and their Hearts will be taken with this Argument.
Certainly, they will reverence this Argument, and their Hearts will be taken with this Argument.
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That's another Reason why there is great hopes, when the Ministry of the Gospel comes, that there should be some Sons of Peace found there.
That's Another Reason why there is great hope's, when the Ministry of the Gospel comes, that there should be Some Sons of Peace found there.
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Reas. 7. Further, Another is this, Because it is the Way of God with a People,Reas. 7. Further, another is this, Because it is the Way of God with a People,
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when He sends them the Gospel in the Power of it, and the Clearness of it:
when He sends them the Gospel in the Power of it, and the Clearness of it:
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I say, the Way of God then, is not so much to have regard to any of their sins, that ever were Committed before that time,
I say, the Way of God then, is not so much to have regard to any of their Sins, that ever were Committed before that time,
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but now to go as it were upon a new Score:
but now to go as it were upon a new Score:
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I do not say, but if they should perish, then they must perish for their old sins too:
I do not say, but if they should perish, then they must perish for their old Sins too:
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But I mean thus, That when the Lord sends the Ministry of the Gospel to a place, the Lord now doth not so much look at any sin that they liv'd in before, in the dayes of their Ignorance;
But I mean thus, That when the Lord sends the Ministry of the Gospel to a place, the Lord now does not so much look At any since that they lived in before, in the days of their Ignorance;
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there is none of those sins now that shall Damn them, upon condition that they now do Imbrace the Gospel that is offered to them:
there is none of those Sins now that shall Damn them, upon condition that they now doe Embrace the Gospel that is offered to them:
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Therefore there is a great deal of hope, that there may be some Sons of Peace:
Therefore there is a great deal of hope, that there may be Some Sons of Peace:
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For the Riches of Gods Mercy hath not yet had the Glory;
For the Riches of God's Mercy hath not yet had the Glory;
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the Turn as it were of it towards this People, that yet have not had the Gospel in the Clearness,
the Turn as it were of it towards this People, that yet have not had the Gospel in the Clearness,
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and in the Power of it brought amongst them. Now God looks thus upon a People, that He sends His Gospel unto.
and in the Power of it brought among them. Now God looks thus upon a People, that He sends His Gospel unto.
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It's true, they have liv'd in Blindness, in Darkness, in Prophaneness, in Sabboth-breaking, in Ungodliness:
It's true, they have lived in Blindness, in Darkness, in Profaneness, in Sabbath breaking, in Ungodliness:
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Alas, they did not know what the Councels of my Will were, concerning the Eternal state of their Souls, which is revealed in that Gospel of Mine.
Alas, they did not know what the Counsels of my Will were, Concerning the Eternal state of their Souls, which is revealed in that Gospel of Mine.
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They knew no better things that to Eat and Drink, and make provision for the Flesh,
They knew no better things that to Eat and Drink, and make provision for the Flesh,
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therefore for all that time of their Ignorance, I will not regard, I will Wink at it.
Therefore for all that time of their Ignorance, I will not regard, I will Wink At it.
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But now God Calls for Repentance:
But now God Calls for Repentance:
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So you find it in Acts 17. 30. And the times of this Ignorance God Winked at,
So you find it in Acts 17. 30. And the times of this Ignorance God Winked At,
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but now God Calleth all men every where to Repent. but now God Calls all men every where to repent.
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As if the Lord should say, As for the times of your Ignorance, though you were very Prophane, very Superstitious, very Ungodly,
As if the Lord should say, As for the times of your Ignorance, though you were very Profane, very Superstitious, very Ungodly,
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yet I am content to Wink at it; but now I am content to go, as it were, upon a new Score.
yet I am content to Wink At it; but now I am content to go, as it were, upon a new Score.
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Now come in and Repent, and your Souls shall live.
Now come in and repent, and your Souls shall live.
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Now, my Brethren, when Mercy comes to have a Turn towards a People, who knows what may be done.
Now, my Brothers, when Mercy comes to have a Turn towards a People, who knows what may be done.
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As thus, Now suppose that a Man hath lain Sick a long time, and his Sickness increases upon him, and it is very dangerous:
As thus, Now suppose that a Man hath lain Sick a long time, and his Sickness increases upon him, and it is very dangerous:
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If you should come to such a Man, and say, What means have you used? What Phisicians have you had? Now it appears that he hath not used such a Medicine that is Soveraign for such a Disease, it hath not been tried;
If you should come to such a Man, and say, What means have you used? What Physicians have you had? Now it appears that he hath not used such a Medicine that is Sovereign for such a Disease, it hath not been tried;
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now if that Medicine hath not been used, you will have a great deal of hope concerning the Life of your Friend,
now if that Medicine hath not been used, you will have a great deal of hope Concerning the Life of your Friend,
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until it be tried, and you see it doth no good, that it makes no alteration upon the body of your Friend.
until it be tried, and you see it does no good, that it makes no alteration upon the body of your Friend.
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So it is here, People that have liv'd Prophanely, and Ungodlily, and their Hearts have not been brought to God.
So it is Here, People that have lived Profanely, and Ungodlily, and their Hearts have not been brought to God.
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I, but what hath God revealed his Grace in Christ unto their Souls? Have they known the Blessed things of the Gospel? If not, there may be a great deal of hope:
I, but what hath God revealed his Grace in christ unto their Souls? Have they known the Blessed things of the Gospel? If not, there may be a great deal of hope:
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For when Gods Mercy shall come to have its Turn upon this People, it's very like there are many, whom God intends Everlasting good unto.
For when God's Mercy shall come to have its Turn upon this People, it's very like there Are many, whom God intends Everlasting good unto.
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But now to wind up this Point in a word of Application. If this be so, O do not frustrate Hope!
But now to wind up this Point in a word of Application. If this be so, Oh do not frustrate Hope!
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There are hopes that God intends Mercy to a People, when He sends the Gospel to be Preached to them at any time;
There Are hope's that God intends Mercy to a People, when He sends the Gospel to be Preached to them At any time;
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though they may say, we have had it Preached to us before:
though they may say, we have had it Preached to us before:
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Yet if He sends it a-fresh, it seems that Mercy must have the second Turn to this People.
Yet if He sends it afresh, it seems that Mercy must have the second Turn to this People.
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I say now, do not frustrate Hope. First, The Hope of God Himself.
I say now, do not frustrate Hope. First, The Hope of God Himself.
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You will say, The Hope of God, why, God knows whether it will work upon People, yea or no; and that cannot be Frustrated.
You will say, The Hope of God, why, God knows whither it will work upon People, yea or no; and that cannot be Frustrated.
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But for the Answer to that, We are to know, that God is pleased in Scripture, to Speak after the manner of Men,
But for the Answer to that, We Are to know, that God is pleased in Scripture, to Speak After the manner of Men,
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and God Himself doth Speak after this manner, as if He had some good hopes that People would be wrought upon,
and God Himself does Speak After this manner, as if He had Some good hope's that People would be wrought upon,
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when He sends His Ministers among them.
when He sends His Ministers among them.
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As that place which I named before, I will send my Son, surely they will reverence him: I hope that will prevail.
As that place which I nam before, I will send my Son, surely they will Reverence him: I hope that will prevail.
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And a suitable place we have of Gods expressing himself after this manner, in Jer. 36. 2, 3. Take thee a Roll of a Book,
And a suitable place we have of God's expressing himself After this manner, in Jer. 36. 2, 3. Take thee a Roll of a Book,
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and Write therein all the Words that I have spoken unto thee against Israel, and against Judah, &c ▪ It may be (saith God) that the House of Judah will hear all the evil that I purpose unto them. and Write therein all the Words that I have spoken unto thee against Israel, and against Judah, etc. ▪ It may be (Says God) that the House of Judah will hear all the evil that I purpose unto them.
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Go your way and preach saith God unto the Prophet, it may be they will hear,
Go your Way and preach Says God unto the Prophet, it may be they will hear,
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and return every Man from his evil way. This was not now the Ministery of the Gospel but of Threatings;
and return every Man from his evil Way. This was not now the Ministry of the Gospel but of Threatings;
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and yet God speaks with some expectation, as if so be he did expect that they should;
and yet God speaks with Some expectation, as if so be he did expect that they should;
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it may be they will, saith God.
it may be they will, Says God.
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And so in Zeph. 3. 7. I said, surely thou wilt fear me, thou wilt receive Instruction,
And so in Zephaniah 3. 7. I said, surely thou wilt Fear me, thou wilt receive Instruction,
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so their dwelling should not be cut off; howsoever I punished them, but they rose early, and corrupted all their doings: so their Dwelling should not be Cut off; howsoever I punished them, but they rose early, and corrupted all their doings:
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God was frustrated in his Expectation; yet I said, surely thou wilt fear me.
God was frustrated in his Expectation; yet I said, surely thou wilt Fear me.
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Thus the Lord, though he knows all his works from all eternity, yet he speaks after the manner of Men;
Thus the Lord, though he knows all his works from all eternity, yet he speaks After the manner of Men;
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and saith, surely such and such means may do good upon such and such people: O therefore, let not the Expectation of the Lord be frustrated;
and Says, surely such and such means may do good upon such and such people: Oh Therefore, let not the Expectation of the Lord be frustrated;
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and let not the expectatitions of the Ministers of the Gospel be frustrated.
and let not the expectatitions of the Ministers of the Gospel be frustrated.
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Certainly, when they come to any place, they are to come with their hearts filled with hope, that there are Sons of Peace in that place;
Certainly, when they come to any place, they Are to come with their hearts filled with hope, that there Are Sons of Peace in that place;
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and there is nothing that can incourage a faithful Minister of the Gospel to spend his time in Studying,
and there is nothing that can encourage a faithful Minister of the Gospel to spend his time in Studying,
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and Opening of the Mysteries of Grace more then this;
and Opening of the Mysteres of Grace more then this;
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that he comes with his Heart filled with hope, that there are some Sons of Peace in that place.
that he comes with his Heart filled with hope, that there Are Some Sons of Peace in that place.
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O do not frustrate this expectation.
O do not frustrate this expectation.
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It is a vile thing for the Ministers of the Gospel to come to any place,
It is a vile thing for the Ministers of the Gospel to come to any place,
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but to gain Sons of Peace:
but to gain Sons of Peace:
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And indeed upon this expectation the heart of a faithful Minister, who understands what the meaning of Peace with God is, cannot but be drawn forth towards a People;
And indeed upon this expectation the heart of a faithful Minister, who understands what the meaning of Peace with God is, cannot but be drawn forth towards a People;
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why he comes with this expectation, and he looks after his Ministery to see what becomes of it.
why he comes with this expectation, and he looks After his Ministry to see what becomes of it.
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O therefore do not frustrate the Expectations of your Ministers in this:
O Therefore do not frustrate the Expectations of your Ministers in this:
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Do not give them occasion to make their Complaint, that they have spent their Strength in vain.
Do not give them occasion to make their Complaint, that they have spent their Strength in vain.
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Yea, and further, As it is the Expectation of the Ministers that Preach, so it is the Expectation of all the Saints of God.
Yea, and further, As it is the Expectation of the Ministers that Preach, so it is the Expectation of all the Saints of God.
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None of Gods People that know a place that hath Liv'd in Darkness and Blindness before,
None of God's People that know a place that hath Lived in Darkness and Blindness before,
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but if they see the Lord by His Providence, carrying the Ministry of the Gospel with Power in that place, they think thus with themselves, Whom is it that the Lord intends good unto? Surely the Lord hath a Mercy to such a People.
but if they see the Lord by His Providence, carrying the Ministry of the Gospel with Power in that place, they think thus with themselves, Whom is it that the Lord intends good unto? Surely the Lord hath a Mercy to such a People.
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And they will wait to see who it is that God will pitch upon.
And they will wait to see who it is that God will pitch upon.
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O likewise, Do not frustrate the Expectation that the Angels themselves, in 1 Cor. 11. a place, I suppose you know, where the Women are to be Covered, because of the Angels:
Oh likewise, Do not frustrate the Expectation that the Angels themselves, in 1 Cor. 11. a place, I suppose you know, where the Women Are to be Covered, Because of the Angels:
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It doth appear by that Text, that the Angels are in Congregations, when a Congregation is met together to hear the Word of God Preached,
It does appear by that Text, that the Angels Are in Congregations, when a Congregation is met together to hear the Word of God Preached,
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and for other Accounts, there the Angels are Met;
and for other Accounts, there the Angels Are Met;
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And I make no question, but this place is as full of Angels as of Men,
And I make no question, but this place is as full of Angels as of Men,
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and they are here present, and do look upon our Behaviour, and wait for the time when God will be pleased to Work upon the Hearts of some or other.
and they Are Here present, and do look upon our Behaviour, and wait for the time when God will be pleased to Work upon the Hearts of Some or other.
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O to what Family, to what particular Soul doth God intend good unto. O that we might know it, that we might have Joy in Heaven:
O to what Family, to what particular Soul does God intend good unto. O that we might know it, that we might have Joy in Heaven:
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For so the Scripture tells us, That at the Conversion of sinners, there is Joy in Heaven,
For so the Scripture tells us, That At the Conversion of Sinners, there is Joy in Heaven,
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and surely they wait for it.
and surely they wait for it.
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O that we might see the Ministry of the Gospel work effectually upon Souls, that so we might joy for it.
O that we might see the Ministry of the Gospel work effectually upon Souls, that so we might joy for it.
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And now let every particular Soul reason thus with it self:
And now let every particular Soul reason thus with it self:
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What is it so, that there is hope that there may be some Sons of Peace; why may it not be I,
What is it so, that there is hope that there may be Some Sons of Peace; why may it not be I,
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though vile, though a very wretched Creature? Yet I hear that the time of Ignorance God winks at, only now He calls to Repent:
though vile, though a very wretched Creature? Yet I hear that the time of Ignorance God winks At, only now He calls to repent:
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If I feel God beginning to jogg my Heart now, I may be the Man or Woman, that the Lord intended from all Eternity.
If I feel God beginning to jog my Heart now, I may be the Man or Woman, that the Lord intended from all Eternity.
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For we are to know, that which God doth now in time, is no other than He did determine from Eternity:
For we Are to know, that which God does now in time, is no other than He did determine from Eternity:
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And I say, if you feel your Hearts stirred, and wrought upon by the Ministry of the Gospel, you may know that God did intend you in particular.
And I say, if you feel your Hearts stirred, and wrought upon by the Ministry of the Gospel, you may know that God did intend you in particular.
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And Christ, when He did Pray to God the Father for this acceptable time, that you were particularly intended in that Prayer of His;
And christ, when He did Pray to God the Father for this acceptable time, that you were particularly intended in that Prayer of His;
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and you are not excluded to be saved any more than any, and therefore it may fall upon you.
and you Are not excluded to be saved any more than any, and Therefore it may fallen upon you.
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Perhaps in a Family, it may fall upon the poor Servant, or Child, and the others may be left:
Perhaps in a Family, it may fallen upon the poor Servant, or Child, and the Others may be left:
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But some or other it is like, it will fall upon.
But Some or other it is like, it will fallen upon.
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And, my Brethren, If this be so, if there be hopes when the Gospel comes to be Preached, that there are Sons of Peace in that place, it is a most Cursed thing for any to stand to oppose the Gospel,
And, my Brothers, If this be so, if there be hope's when the Gospel comes to be Preached, that there Are Sons of Peace in that place, it is a most Cursed thing for any to stand to oppose the Gospel,
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when it comes to any place.
when it comes to any place.
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It is very seldom but some or other will be Railing, and Crying out against it:
It is very seldom but Some or other will be Railing, and Crying out against it:
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But take heed what thou dost, Wilt thou stand against God, to cross God in such a blessed End as this is? It may be the Lord hath some Souls in that place, He intends Eternal good unto:
But take heed what thou dost, Wilt thou stand against God, to cross God in such a blessed End as this is? It may be the Lord hath Some Souls in that place, He intends Eternal good unto:
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And wilt thou stand out against that, and cross God? But especially take heed you do not oppose the Gospel, in any place where there is not only a remote hopes,
And wilt thou stand out against that, and cross God? But especially take heed you do not oppose the Gospel, in any place where there is not only a remote hope's,
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but it comes to be Nearer and Fuller than it was before, and there is some real Manifestation that God intends Good unto some:
but it comes to be Nearer and Fuller than it was before, and there is Some real Manifestation that God intends Good unto Some:
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O take heed of thy Opposition of it there.
Oh take heed of thy Opposition of it there.
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This was the Reason that Paul was so mightily provok'd, when Elimas came to resist his Ministry;
This was the Reason that Paul was so mightily provoked, when Elymas Come to resist his Ministry;
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of which you may read in Acts 13. There was one Sergius Paulus, which sent for Barnabas and Saul, and desired to hear the Word of God.
of which you may read in Acts 13. There was one Sergius Paulus, which sent for Barnabas and Saul, and desired to hear the Word of God.
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Now this Sergius Paulus was a Chief Man in the place where Paul Preached, he was the Deputy,
Now this Sergius Paulus was a Chief Man in the place where Paul Preached, he was the Deputy,
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and there was good hopes that God would Convert his Soul. And Elimas the Sorcerer, he stood and opposed,
and there was good hope's that God would Convert his Soul. And Elymas the Sorcerer, he stood and opposed,
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and sought to turn away the Deputy from the Faith. and sought to turn away the Deputy from the Faith.
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Now when Paul was in so good a hope that he should gain not only a Soul,
Now when Paul was in so good a hope that he should gain not only a Soul,
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but a publick Man, that might do a great deal of good: O the Spirit of Paul was mightily provok'd!
but a public Man, that might do a great deal of good: Oh the Spirit of Paul was mightily provoked!
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He looks upon Elimas, and sets his Eyes upon him (the Text saith) and and said:
He looks upon Elymas, and sets his Eyes upon him (the Text Says) and and said:
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O full of all Subtilty, and all Mischief, thou Child of the Devil, thou Enemy of all Righteousness, wilt thou not cease to pervert the Right Wayes of God, &c. Paul was a Man of a very Quiet and Meek Spirit,Oh full of all Subtlety, and all Mischief, thou Child of the devil, thou Enemy of all Righteousness, wilt thou not cease to pervert the Right Ways of God, etc. Paul was a Man of a very Quiet and Meek Spirit,
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and yet mark how full of Passion he was at this time: O this provok'd the Spirit of Paul, he was not able to bear it.
and yet mark how full of Passion he was At this time: Oh this provoked the Spirit of Paul, he was not able to bear it.
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We never read that Paul was so troubled when they Persecuted him, when they put him into Prison:
We never read that Paul was so troubled when they Persecuted him, when they put him into Prison:
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But as if Paul should say, Do with me what you will, put me into Prison, do what you will with my Carcass;
But as if Paul should say, Do with me what you will, put me into Prison, do what you will with my Carcase;
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but do not frustrate my Expectation in Gaining a Chief Man, that may do a great deal of Service for God.
but do not frustrate my Expectation in Gaining a Chief Man, that may do a great deal of Service for God.
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When he was but in fear that he should be frustrated of his hope, he was not able to bear it.
When he was but in Fear that he should be frustrated of his hope, he was not able to bear it.
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And certainly, nothing can go so near to the Heart of any Faithful Minister, as that there should be any to stand to frustrate his hope of Gaining of Souls.
And Certainly, nothing can go so near to the Heart of any Faithful Minister, as that there should be any to stand to frustrate his hope of Gaining of Souls.
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Perhaps in a Family, if one or two doth but go to hear the Word, the others will be Scorning and Jeering;
Perhaps in a Family, if one or two does but go to hear the Word, the Others will be Scorning and Jeering;
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and one Neighbour will be Scorning at another, and all to frustrate the Hopes of God, of His Ministers,
and one Neighbour will be Scorning At Another, and all to frustrate the Hope's of God, of His Ministers,
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and of the Saints and Angels.
and of the Saints and Angels.
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But know, when thou do'st any thing to oppose the Ministry of the Gospel, thou do'st set thy self what in thee lies, both to frustrate the Hopes of God and His Ministers, and His Saints and Angels;
But know, when thou dost any thing to oppose the Ministry of the Gospel, thou dost Set thy self what in thee lies, both to frustrate the Hope's of God and His Ministers, and His Saints and Angels;
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and thou wilt find this to be a hard work, thou do'st but Kick against the Pricks.
and thou wilt find this to be a hard work, thou dost but Kick against the Pricks.
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And thus much for this Point, we come now unto the next. That good Hearers of the Gospel, are called the Sons of Peace:
And thus much for this Point, we come now unto the next. That good Hearers of the Gospel, Are called the Sons of Peace:
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If the Son of Peace be there. If the Son of Peace be there.
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They are sometimes called, The Children of the Kingdom, as in Mat. 13. there they have that Title given unto them.
They Are sometime called, The Children of the Kingdom, as in Mathew 13. there they have that Title given unto them.
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Those that are good Hearers of the Word, in the Parable that you have about the Seed.
Those that Are good Hearers of the Word, in the Parable that you have about the Seed.
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Those that Imbrace the Gospel, and are the good Hearers of it, they are the Sons of Peace, and that in a Five-fold regard:
Those that Embrace the Gospel, and Are the good Hearers of it, they Are the Sons of Peace, and that in a Fivefold regard:
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First, Because they are such as are ordained to Peace, as the Son of Perdition, one that is appointed to Perdition.First, Because they Are such as Are ordained to Peace, as the Son of Perdition, one that is appointed to Perdition.
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Secondly, They are those that do attend upon the Gospel of Peace, as in Mark 2. 19. The Children of the Bride-Chamber, those that do attend upon the Gospel.Secondly, They Are those that do attend upon the Gospel of Peace, as in Mark 2. 19. The Children of the Bride-Chamber, those that do attend upon the Gospel.
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Thirdly, Because they are Obedient unto the Gospel: As the Sons of Belial, are Sons of Wickedness;Thirdly, Because they Are Obedient unto the Gospel: As the Sons of Belial, Are Sons of Wickedness;
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so the Sons of Peace, such as yield Obedience unto the Gospel of Peace. Fourthly, The Sons of Peace, because they are Begotten by the Ministry of the Gospel.
so the Sons of Peace, such as yield obedience unto the Gospel of Peace. Fourthly, The Sons of Peace, Because they Are Begotten by the Ministry of the Gospel.
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Fifthly, Because they are such as shall Inherit the Peace of the Gospel, therefore Sons of Peace. Fifthly, Because they Are such as shall Inherit the Peace of the Gospel, Therefore Sons of Peace.
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There is somewhat that every one of these may afford unto us, but I take the first Three are principally meant;
There is somewhat that every one of these may afford unto us, but I take the First Three Are principally meant;
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therefore of the other I shall speak of but a little by the way. The First is, Because they are appointed unto that Benefit of the Gospel of Peace:
Therefore of the other I shall speak of but a little by the Way. The First is, Because they Are appointed unto that Benefit of the Gospel of Peace:
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So that from thence the Point is this:
So that from thence the Point is this:
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That all those that are good Hearers, and Entertainers of the Ministry of the Gospel that comes to any place, they are such as are appointed from all Eternity to enjoy the Peace of the Gospel.
That all those that Are good Hearers, and Entertainers of the Ministry of the Gospel that comes to any place, they Are such as Are appointed from all Eternity to enjoy the Peace of the Gospel.
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Judas was not more a Son of Perdition, than such a one is a Son of Peace.Judas was not more a Son of Perdition, than such a one is a Son of Peace.
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That is, There was no more Evidence that Judas was appointed to Eternal perdition, than there is certain Evidence that such a one is appointed from all Eternity to enjoy the Benefit of the Gospel.
That is, There was no more Evidence that Judas was appointed to Eternal perdition, than there is certain Evidence that such a one is appointed from all Eternity to enjoy the Benefit of the Gospel.
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I shall give you these two Scriptures for it, the first is in Acts 2. latter end, And the Lord added to the Church, (that is, Converted to Himself, made His Gospel effectual) daily such as should be saved;
I shall give you these two Scriptures for it, the First is in Acts 2. latter end, And the Lord added to the Church, (that is, Converted to Himself, made His Gospel effectual) daily such as should be saved;
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such as were appointed to be Saved.
such as were appointed to be Saved.
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And another Scripture there is, which saith, That all those which were ordained to Eternal Life, believed.
And Another Scripture there is, which Says, That all those which were ordained to Eternal Life, believed.
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But above all, I will give you this one Scripture, in 1 Thes. it is a most excellent Text for this purpose,
But above all, I will give you this one Scripture, in 1 Thebes it is a most excellent Text for this purpose,
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and a mighty Encouraging Text to all those, that shall be found good Hearers of the Gospel:
and a mighty Encouraging Text to all those, that shall be found good Hearers of the Gospel:
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Chap. 1. 4, 5. Knowing, Brethren beloved, your Election of God. We know that you are those whom God hath Eternally Elected:Chap. 1. 4, 5. Knowing, Brothers Beloved, your Election of God. We know that you Are those whom God hath Eternally Elected:
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How do you know that? Were you in the Counsel of God, in Gods Treasury, to know what His Thoughts were:
How do you know that? Were you in the Counsel of God, in God's Treasury, to know what His Thoughts were:
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How can you tell the Election of God? Mark, The Words following doth give you the Reason for what He saith, knowing your Election of God:
How can you tell the Election of God? Mark, The Words following does give you the Reason for what He Says, knowing your Election of God:
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For our Gospel came not unto you in Word only, but also in Power. For our Gospel Come not unto you in Word only, but also in Power.
p-acp po12 n1 vvd xx p-acp pn22 p-acp n1 av-j, cc-acp av p-acp n1.
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Indeed when the Gospel comes to a place, if it comes in Word only unto a Congregation, they come indeed to hear,
Indeed when the Gospel comes to a place, if it comes in Word only unto a Congregation, they come indeed to hear,
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and flock to hear what a Man can say; This is no Argument of a Mans Election:
and flock to hear what a Man can say; This is no Argument of a men Election:
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but when it comes not only in Word but in Power, when you begin to feel the Power of the Word upon your Hearts.
but when it comes not only in Word but in Power, when you begin to feel the Power of the Word upon your Hearts.
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Though you come, it may be, at first out of Curiosity and Novelty, and took notice of nothing that would be done;
Though you come, it may be, At First out of Curiosity and Novelty, and took notice of nothing that would be done;
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but when you came there, the Gospel took hold upon your Spirits, and over-powered your Hearts.
but when you Come there, the Gospel took hold upon your Spirits, and overpowered your Hearts.
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Now by that you may know, that you are one that are appointed unto the Benefit of the Gospel of Peace, that you are Elected of God.
Now by that you may know, that you Are one that Are appointed unto the Benefit of the Gospel of Peace, that you Are Elected of God.
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Those Souls that feel the Power of the Gospel upon them, may know certainly that they were Elected from all Eternity.
Those Souls that feel the Power of the Gospel upon them, may know Certainly that they were Elected from all Eternity.
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As if God should Speak from Heaven, and say, Such a Man or Woman, they are Elected from all Eternity;
As if God should Speak from Heaven, and say, Such a Man or Woman, they Are Elected from all Eternity;
p-acp cs np1 vmd vvi p-acp n1, cc vvi, d dt n1 cc n1, pns32 vbr vvn p-acp d n1;
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we may now as well doubt of that Voice, as we may doubt of a Man or Woman, that hath the power of the Gospel upon their Hearts:
we may now as well doubt of that Voice, as we may doubt of a Man or Woman, that hath the power of the Gospel upon their Hearts:
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So that is appears by this Text, that where there are good Hearers of the Gospel, they are the Sons of Peace; that is, appointed for all Eternity to have the benefit of Peace.
So that is appears by this Text, that where there Are good Hearers of the Gospel, they Are the Sons of Peace; that is, appointed for all Eternity to have the benefit of Peace.
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And there are these particulars in this:
And there Are these particulars in this:
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First, They may know that the Lord had Thoughts upon them in particular, before the World was;First, They may know that the Lord had Thoughts upon them in particular, before the World was;
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yea, that the Lord, when He saw the great Lump of Mankind before Him, He set apart these for the Praise of His Grace in Christ for ever:
yea, that the Lord, when He saw the great Lump of Mankind before Him, He Set apart these for the Praise of His Grace in christ for ever:
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Left others, and set apart these.
Left Others, and Set apart these.
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Yea, They may know, that there were Transactions between the Father and the Son, about their Souls in particular, from all Eternity.
Yea, They may know, that there were Transactions between the Father and the Son, about their Souls in particular, from all Eternity.
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Yea, you may further know, That God the Father did give them unto His Son from Everlasting:
Yea, you may further know, That God the Father did give them unto His Son from Everlasting:
uh, pn22 vmb av-jc vvi, cst np1 dt n1 vdd vvi pno32 p-acp po31 n1 p-acp j:
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For so Christ saith, That those come to Him, whom the Father hath given Him.
For so christ Says, That those come to Him, whom the Father hath given Him.
c-acp av np1 vvz, cst d vvb p-acp pno31, ro-crq dt n1 vhz vvn pno31.
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There are a certain Number, that God the Father hath given to Jesus Christ, to Redeem from all Eternity;
There Are a certain Number, that God the Father hath given to jesus christ, to redeem from all Eternity;
pc-acp vbr dt j n1, cst np1 dt n1 vhz vvn p-acp np1 np1, pc-acp vvi p-acp d n1;
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and said to Him, Son, take these Souls, and do you undertake for them:
and said to Him, Son, take these Souls, and do you undertake for them:
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And He hath made Answer, Father, I do undertake to Satisfie Thy Wrath and Justice for them.
And He hath made Answer, Father, I do undertake to Satisfy Thy Wrath and justice for them.
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Now were it not a blessed thing to know, that when there were such Transactions between the Father and the Son, that thou wert mentioned in particular, that God the Father did give thee by Name to His Son. Certainly,
Now were it not a blessed thing to know, that when there were such Transactions between the Father and the Son, that thou Wertenberg mentioned in particular, that God the Father did give thee by Name to His Son. Certainly,
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if thou beest an Entertainer of the Gospel, thou mayest be certain of this thing. Further, Thou mayst know this;
if thou Best an Entertainer of the Gospel, thou Mayest be certain of this thing. Further, Thou Mayest know this;
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As God the Father did give thee to His Son, so He did make a Promise to save thee.
As God the Father did give thee to His Son, so He did make a Promise to save thee.
c-acp np1 dt n1 vdd vvi pno21 p-acp po31 n1, av pns31 vdd vvi dt n1 pc-acp vvi pno21.
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There was a Covenant between the Father and the Son for thy Salvation, according to that Text in Tit. 1. 2. That Scripture speaks of a Promise of Eternal Life before the World began:
There was a Covenant between the Father and the Son for thy Salvation, according to that Text in Tit. 1. 2. That Scripture speaks of a Promise of Eternal Life before the World began:
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How could there be a Promise before the World began? To whom could it be made? When there is a Promise made, there must be some body to receive it? Surely it was:
How could there be a Promise before the World began? To whom could it be made? When there is a Promise made, there must be Some body to receive it? Surely it was:
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The Promise was between the Father and the Son, from all Eternity, concerning thy Soul in particular.
The Promise was between the Father and the Son, from all Eternity, Concerning thy Soul in particular.
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Yea, and further, Thou may'st know, That when God did send His Son to take Mans Nature upon Him, He sent Him into the World, to have a care of thy Soul, as well as any others.
Yea, and further, Thou Mayest know, That when God did send His Son to take men Nature upon Him, He sent Him into the World, to have a care of thy Soul, as well as any Others.
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Yea, and further, That when God did from all Eternity appoint, that at such a time and place, such means should be for good;
Yea, and further, That when God did from all Eternity appoint, that At such a time and place, such means should be for good;
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that He did likewise Aim at thee. And indeed, many may see the Work of God wonderful this way.
that He did likewise Aim At thee. And indeed, many may see the Work of God wondered this Way.
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Thus those that are good Hearers of the Gospel, they are the Sons of Peace, in this First regard,
Thus those that Are good Hearers of the Gospel, they Are the Sons of Peace, in this First regard,
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because they are appointed by God, unto the Benefit of the Peace of the Gospel, from all Eternity.
Because they Are appointed by God, unto the Benefit of the Peace of the Gospel, from all Eternity.
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And it may be a mighty Encouragement unto those, who do begin to feel the Gospel to be powerful upon their Hearts.
And it may be a mighty Encouragement unto those, who do begin to feel the Gospel to be powerful upon their Hearts.
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Secondly, The other is, A Son of Peace, that doth attend upon the Gospel.Secondly, The other is, A Son of Peace, that does attend upon the Gospel.
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That is, when the Ministry of the Gospel doth come, he doth make it his care to make preparation for it;
That is, when the Ministry of the Gospel does come, he does make it his care to make preparation for it;
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he doth come to hear the Gospel as a matter of great Moment;
he does come to hear the Gospel as a matter of great Moment;
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and when he doth come to hear, he doth bend his whole Soul to attend to what is heard,
and when he does come to hear, he does bend his Whole Soul to attend to what is herd,
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and he dares not give liberty to the wandering of his Thoughts:
and he dares not give liberty to the wandering of his Thoughts:
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And he doth charge his Memory with such and such truths, to think of these whatsoever he doth forget.
And he does charge his Memory with such and such truths, to think of these whatsoever he does forget.
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And here's now a Son of Peace; as the Children of the Bride-Chamber, they are such as do attend there:
And here's now a Son of Peace; as the Children of the Bride-Chamber, they Are such as do attend there:
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So he, A Son of Peace, attends upon the Ministry of the Gospel. Now by this Second, thou mayst know the First;
So he, A Son of Peace, attends upon the Ministry of the Gospel. Now by this Second, thou Mayest know the First;
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thou mayst know whither thou beest a Son:
thou Mayest know whither thou Best a Son:
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That is, whither thou beest one that from all Eternity, wert set apart by God the Father, to obtain the Peace and Benefits of the Gospel.
That is, whither thou Best one that from all Eternity, Wertenberg Set apart by God the Father, to obtain the Peace and Benefits of the Gospel.
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But, Thirdly, The Son of the Gospel, is to be as an Obedient Child:
But, Thirdly, The Son of the Gospel, is to be as an Obedient Child:
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To come with a Resolution, when he comes to hear the Word, Whatsoever the Lord shall this day make known of his Mind unto me, the Lord knows, that I would fain yield unto it.
To come with a Resolution, when he comes to hear the Word, Whatsoever the Lord shall this day make known of his Mind unto me, the Lord knows, that I would fain yield unto it.
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I come with this Resolution, every time I come to hear the Ministry of the Gospel:
I come with this Resolution, every time I come to hear the Ministry of the Gospel:
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This is now a Son of Peace, that comes with such a Heart, resolved to be Obedient unto it.
This is now a Son of Peace, that comes with such a Heart, resolved to be Obedient unto it.
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2. He doth open his Understanding, and is easily Convinc'd of those Truths, that he doth hear Revealed in the Ministry of the Gospel, he doth not stand Opposing of them.
2. He does open his Understanding, and is Easily Convinced of those Truths, that he does hear Revealed in the Ministry of the Gospel, he does not stand Opposing of them.
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3. He doth open his Heart, to accept of the Conditions of the Covenant;
3. He does open his Heart, to accept of the Conditions of the Covenant;
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when the Lord Reveals the Doctrine of the Covenant of Life and Peace, the Soul doth open it self, to admit of the Conditions of the Covenant. Lord Speak, thy Servant hears:
when the Lord Reveals the Doctrine of the Covenant of Life and Peace, the Soul does open it self, to admit of the Conditions of the Covenant. Lord Speak, thy Servant hears:
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Reveal what Thou wilt, my Soul is here ready and willing, to accept of the Covenant whatever it be.
Reveal what Thou wilt, my Soul is Here ready and willing, to accept of the Covenant whatever it be.
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Further, He doth give up himself to be Moulded by the Gospel, according to that Phrase, in Rom. 6. 17. The Doctrine into which ye were delivered.
Further, He does give up himself to be Moulded by the Gospel, according to that Phrase, in Rom. 6. 17. The Doctrine into which you were Delivered.
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So it is in the Original, that is, There is a delivering of the Soul up to the Ministry of the Word,
So it is in the Original, that is, There is a delivering of the Soul up to the Ministry of the Word,
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as the Mettle is to the Mould, to be Fashioned by it.
as the Mettle is to the Mould, to be Fashioned by it.
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So here, a Son of Peace doth give up his Soul to be Moulded by the Word;
So Here, a Son of Peace does give up his Soul to be Moulded by the Word;
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whatsoever he was before, yet here he is now ready to give up his Soul to be Fashioned, to be Framed by the Word. Here's a Son of Peace.
whatsoever he was before, yet Here he is now ready to give up his Soul to be Fashioned, to be Framed by the Word. Here's a Son of Peace.
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Further, He doth in his Conversation, Act what he doth hear in the Ministry of the Word;
Further, He does in his Conversation, Act what he does hear in the Ministry of the Word;
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and he doth indeavour to Live according to the glorious Gospel that he doth hear, and he doth Labour to become the Gospel:
and he does endeavour to Live according to the glorious Gospel that he does hear, and he does Labour to become the Gospel:
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So that one may know in such a ones Family, and in such a ones Life, a mighty deal of Alteration.
So that one may know in such a ones Family, and in such a ones Life, a mighty deal of Alteration.
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And again, Such a one as is Begotten by it, is not only Obedient, but indeed, there is the work of Regeneration wrought,
And again, Such a one as is Begotten by it, is not only Obedient, but indeed, there is the work of Regeneration wrought,
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and therefore he may be called a Son, saith the Apostle, I have Begotten you by the Gospel.
and Therefore he may be called a Son, Says the Apostle, I have Begotten you by the Gospel.
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And so, by the Word of Truth, you are Begotten. Abundance of Scriptures might be for this:
And so, by the Word of Truth, you Are Begotten. Abundance of Scriptures might be for this:
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Those that the Gospel works Savingly upon, the Gospel doth not only stir their Hearts, but put a new Life into them.
Those that the Gospel works Savingly upon, the Gospel does not only stir their Hearts, but put a new Life into them.
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They live by new Principles, by new Rules; they find a mighty Power in the Gospel to Beget them again:
They live by new Principles, by new Rules; they find a mighty Power in the Gospel to Beget them again:
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And such as these are, are Sons, because they are Heirs of the Gospel, Children of the Kingdom.
And such as these Are, Are Sons, Because they Are Heirs of the Gospel, Children of the Kingdom.
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But that we shall have more use of in the other place, when we speak of the Blessing of the Gospel that shall be upon them.
But that we shall have more use of in the other place, when we speak of the Blessing of the Gospel that shall be upon them.
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Now to Apply these in a few words.
Now to Apply these in a few words.
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The good Hearers of the Gospel, are the Sons of Peace. O what a blessed thing it is, to be the Sons of Peace! Better to be the Son of Peace, The good Hearers of the Gospel, Are the Sons of Peace. O what a blessed thing it is, to be the Sons of Peace! Better to be the Son of Peace,
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than a Monarch, than of the greatest of the World; better to be this Son of Peace, than to injoy all the World.
than a Monarch, than of the greatest of the World; better to be this Son of Peace, than to enjoy all the World.
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If the Lord should give thee the Inheritance of all the World, He doth not do so much for thee,
If the Lord should give thee the Inheritance of all the World, He does not do so much for thee,
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as when He makes thee to be a Son of Peace. It may be many of you were Born very mean,
as when He makes thee to be a Son of Peace. It may be many of you were Born very mean,
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and you are like to Inherit but little of this World;
and you Are like to Inherit but little of this World;
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but if the Lord work upon your Hearts in the Ministry of the Gospel, that which comes by this, makes you blessed Creatures for ever:
but if the Lord work upon your Hearts in the Ministry of the Gospel, that which comes by this, makes you blessed Creatures for ever:
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For by this means, you come to be the Sons of the Living God: You come to be the Children of Life, and Co-heirs with Jesus Christ.
For by this means, you come to be the Sons of the Living God: You come to be the Children of Life, and Coheirs with jesus christ.
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O how Industrious should Ministers of the Gospel be, to Beget such Sons of Peace to God.
O how Industria should Ministers of the Gospel be, to Beget such Sons of Peace to God.
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St. Paul, in Gal. 4. he tells the Galatians there, that he did Labour and Travel in Birth, till Christ was formed in them:
Saint Paul, in Gal. 4. he tells the Galatians there, that he did Labour and Travel in Birth, till christ was formed in them:
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My little Children of whom I Travel in Birth again, until Christ be formed in you ▪ A Faithful Minister of the Gospel doth even Travel in Birth, that he might beget Sons of Peace to Jesus Christ.My little Children of whom I Travel in Birth again, until christ be formed in you ▪ A Faithful Minister of the Gospel does even Travel in Birth, that he might beget Sons of Peace to jesus christ.
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And, O the Blessedness of this Work, for God to set Men on Earth to this Work, to Beget Sons of Peace.
And, Oh the Blessedness of this Work, for God to Set Men on Earth to this Work, to Beget Sons of Peace.
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If we should Beget you to be Children of the Bond-woman, it were somewhat; that is, to strike fear into your Hears by the Terror of the Law:
If we should Beget you to be Children of the Bondwoman, it were somewhat; that is, to strike Fear into your Hears by the Terror of the Law:
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I, but to Beget you to be Children of Peace, and of the Free-woman; this is a great deal more.
I, but to Beget you to be Children of Peace, and of the Freewoman; this is a great deal more.
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This is such a Work, as it is that which doth satisfies the Soul of Jesus Christ when He sees it:
This is such a Work, as it is that which does Satisfies the Soul of jesus christ when He sees it:
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It satisfie His Soul for all His Sufferings: As in Isa. 53. 10, 11. Yet it pleased the Lord to bruise Him:
It satisfy His Soul for all His Sufferings: As in Isaiah 53. 10, 11. Yet it pleased the Lord to bruise Him:
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That is, It pleased God the Father, to bruise Jesus Christ. For this is an Evangelical Chapter.
That is, It pleased God the Father, to bruise jesus christ. For this is an Evangelical Chapter.
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When thou shalt make His Soul an Offering for sin. Mark, He shall see His Seed, He shall prolong His dayes; When thou shalt make His Soul an Offering for since. Mark, He shall see His Seed, He shall prolong His days;
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and the Pleasure of the Lord shall prosper in His hand: and the Pleasure of the Lord shall prosper in His hand:
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He shall see some Children Born unto Him, some Sons of Peace. But, Mark, He shall see of the Travel of His Soul, and shall be satisfied.
He shall see Some Children Born unto Him, Some Sons of Peace. But, Mark, He shall see of the Travel of His Soul, and shall be satisfied.
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So that when there is a Son of Peace, he is the Fruit of the Travel of the Soul of Jesus Christ;
So that when there is a Son of Peace, he is the Fruit of the Travel of the Soul of jesus christ;
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and he is the Fruit at the Second hand, of the Travel of the Souls of Gods Ministers, their Souls Travel,
and he is the Fruit At the Second hand, of the Travel of the Souls of God's Ministers, their Souls Travel,
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as you heard before in Paul, but that not so much. He is the Fruit of the Travel of the Soul of Jesus Christ;
as you herd before in Paul, but that not so much. He is the Fruit of the Travel of the Soul of jesus christ;
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the Soul of Christ Travels with this Birth, and this Work of God upon the Heart of such a one, it is the Fruit of this Travel of the Soul of Christ.
the Soul of christ Travels with this Birth, and this Work of God upon the Heart of such a one, it is the Fruit of this Travel of the Soul of christ.
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And Mark further, And He shall be satisfied.
And Mark further, And He shall be satisfied.
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As if the Holy Ghost here should say, Let but Jesus Christ see a Soul brought in to Himself, let Him but see any Begotten to be the Sons of Peace, Christ saith, I am satisfied, for all the Blood that I have shed, for all my Sufferings;
As if the Holy Ghost Here should say, Let but jesus christ see a Soul brought in to Himself, let Him but see any Begotten to be the Sons of Peace, christ Says, I am satisfied, for all the Blood that I have shed, for all my Sufferings;
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I have been willing to come from the Bosom of my Father, to take your Nature upon me,
I have been willing to come from the Bosom of my Father, to take your Nature upon me,
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and I did endure the Withdrawings of my Father, when I cried, My God, my God, why hast thou forsaken me.
and I did endure the Withdrawings of my Father, when I cried, My God, my God, why hast thou forsaken me.
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I was made a Man of Sorrows, and my Father did Bruise me, and my Soul was made an Offering for sin.
I was made a Man of Sorrows, and my Father did Bruise me, and my Soul was made an Offering for since.
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But now, What will satisfie the Soul of Jesus Christ for all this? Saith he, Let me see the Travel of my Soul, let me see the Ministry of the Gospel to work upon some Soul, to make them to be Sons of Peace, I have then what I have Travelled for, I am satisfied;
But now, What will satisfy the Soul of jesus christ for all this? Says he, Let me see the Travel of my Soul, let me see the Ministry of the Gospel to work upon Some Soul, to make them to be Sons of Peace, I have then what I have Traveled for, I am satisfied;
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I think this is even worth my Suffering, I account my Sufferings well Answered;
I think this is even worth my Suffering, I account my Sufferings well Answered;
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I account my Blood well laid down, that I might gain these Souls unto my self.
I account my Blood well laid down, that I might gain these Souls unto my self.
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O what an Encouragement is here unto Souls to Imbrace the Gospel, to be the Children of Peace.
O what an Encouragement is Here unto Souls to Embrace the Gospel, to be the Children of Peace.
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And how should you seek unto God, for your Children and Friends.
And how should you seek unto God, for your Children and Friends.
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O that God would make His Gospel effectual to Beget them to be Sons of Peace. You that are tender Mothers, you should look upon your Children, and think thus:
O that God would make His Gospel effectual to Beget them to be Sons of Peace. You that Are tender Mother's, you should look upon your Children, and think thus:
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It may be the Lord hath some Thoughts of good unto this Child;
It may be the Lord hath Some Thoughts of good unto this Child;
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and when they come to hear the Word, you should pray earnestly for them, that the Lord would Speak a Word to their Souls:
and when they come to hear the Word, you should pray earnestly for them, that the Lord would Speak a Word to their Souls:
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And you should take as much Pains, and as earnestly Pray, that the Second Birth may be perfected,
And you should take as much Pains, and as earnestly Pray, that the Second Birth may be perfected,
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as you did for the First Birth.
as you did for the First Birth.
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So it was with Austins Mother, he saith, She did take as much pains, and shed as many Tears for the Conversion of his Soul,
So it was with Austins Mother, he Says, She did take as much pains, and shed as many Tears for the Conversion of his Soul,
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as she did at his First Birth; and so she obtain'd her Labour. I put this to you that are Mothers, you complain of your Children:
as she did At his First Birth; and so she obtained her Labour. I put this to you that Are Mother's, you complain of your Children:
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Have you Laboured as much for the Second Birth of your Children, as your Labour was when you did Bear them in your Wombs? It was so with that gracious Mother for her Son. You have Sons, it may be, that are rather Sons of Belial, now you should Strive with God in Prayer,
Have you Laboured as much for the Second Birth of your Children, as your Labour was when you did Bear them in your Wombs? It was so with that gracious Mother for her Son. You have Sons, it may be, that Are rather Sons of Belial, now you should Strive with God in Prayer,
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and Labour to the uttermost of your Power, that they may be wrought upon by the Gospel, to be made the Sons of Peace by it.
and Labour to the uttermost of your Power, that they may be wrought upon by the Gospel, to be made the Sons of Peace by it.
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Sermon III. Luke 10. 6. And if the Son of Peace be there, &c. We Proceed,
Sermon III. Luke 10. 6. And if the Son of Peace be there, etc. We Proceed,
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NOw follows the Blessing upon those that shall be Entertainers of the Gospel, that are the Sons of Peace, Your Peace shall be upon them.
NOw follows the Blessing upon those that shall be Entertainers of the Gospel, that Are the Sons of Peace, Your Peace shall be upon them.
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That is, They shall have all the good of the Gospel to be theirs: That's the meaning.
That is, They shall have all the good of the Gospel to be theirs: That's the meaning.
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For it was wont among the Jews to be the Expression of all kind of Good:
For it was wont among the jews to be the Expression of all kind of Good:
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Peace be to you. By the Name of Peace, they did express all good. So that your Peace shall abide upon them: Peace be to you. By the Name of Peace, they did express all good. So that your Peace shall abide upon them:
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That is, All the good of the Gospel, that you carry to them shall be theirs:
That is, All the good of the Gospel, that you carry to them shall be theirs:
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So then, from these words, from the Blessing that is upon the right Entertainers of the Gospel, here you have these Four Points;
So then, from these words, from the Blessing that is upon the right Entertainers of the Gospel, Here you have these Four Points;
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First, That those that Entertain the Gospel, shall have the Peace of the Gospel.First, That those that Entertain the Gospel, shall have the Peace of the Gospel.
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Secondly, That this is a great Mercy from God, and the Portion of the Sons of Peace, not only to have some sudden Apprehensions of the Excellency of the Gospel;Secondly, That this is a great Mercy from God, and the Portion of the Sons of Peace, not only to have Some sudden Apprehensions of the Excellency of the Gospel;
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but to have the Good and the Blessing of the Gospel to abide upon them, to rest upon them: That's the Second. And then,
but to have the Good and the Blessing of the Gospel to abide upon them, to rest upon them: That's the Second. And then,
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Thirdly, That those that do Entertain the Gospel, do bring a Blessing upon the places where they Live.Thirdly, That those that do Entertain the Gospel, do bring a Blessing upon the places where they Live.
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For so, if you observe it, and look into the Words, you shall find that it is not said,
For so, if you observe it, and look into the Words, you shall find that it is not said,
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And if the Son of Peace be there, your Peace shall rest upon him: But if the Son of Peace be there;
And if the Son of Peace be there, your Peace shall rest upon him: But if the Son of Peace be there;
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that is, in the House into which you come, your Peace shall rest upon it: Upon the House, upon the Place where the Son of Peace is. (So that that's the Third Point, where there is any that do Imbrace the Gospel, such a one doth bring a Blessing to the Place and the Family where he Lives.)
that is, in the House into which you come, your Peace shall rest upon it: Upon the House, upon the Place where the Son of Peace is. (So that that's the Third Point, where there is any that do Embrace the Gospel, such a one does bring a Blessing to the Place and the Family where he Lives.)
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Fourthly, The Consideration of the great good that a Minister of God shall bring unto a Place, in case he be Entertain'd, is a mighty Encouragement to them in their Ministry.
Fourthly, The Consideration of the great good that a Minister of God shall bring unto a Place, in case he be Entertained, is a mighty Encouragement to them in their Ministry.
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Saith Christ, Go your way and Preach, perhaps you may meet with some Difficulties;Says christ, Go your Way and Preach, perhaps you may meet with Some Difficulties;
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but this is your Errand that you are sent withal, to Preach the Peace of the Gospel.
but this is your Errand that you Are sent withal, to Preach the Peace of the Gospel.
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And this is the great good that you shall bring to all those that shall entertain your Message:
And this is the great good that you shall bring to all those that shall entertain your Message:
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That if they be the Sons of peace, and entertain you, you shall be the Instrument to bring all the good of the Gospel upon them.
That if they be the Sons of peace, and entertain you, you shall be the Instrument to bring all the good of the Gospel upon them.
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These are the Four Doctrinal Points clearly in this Blessing, Your peace shall rest upon them.These Are the Four Doctrinal Points clearly in this Blessing, Your peace shall rest upon them.
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It is the Second of these that I shall stick most on; the First, I confess, is a large Point, that's this: It is the Second of these that I shall stick most on; the First, I confess, is a large Point, that's this:
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That whosoever Entertains the Gospel, shall have the Blessing of the Gospel upon them, the peace of the Gospel, Your peace shall be upon them.
That whosoever Entertains the Gospel, shall have the Blessing of the Gospel upon them, the peace of the Gospel, Your peace shall be upon them.
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That which is here promised, you have promised almost in the same words in the same case, Mat. 10. 13. And if the House be worthy, let your peace come upon it. If it be worthy.
That which is Here promised, you have promised almost in the same words in the same case, Mathew 10. 13. And if the House be worthy, let your peace come upon it. If it be worthy.
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And in Gal. 6. 16. As many as walk according to this Rule, peace be upon him,
And in Gal. 6. 16. As many as walk according to this Rule, peace be upon him,
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and upon the Israel of God: and upon the Israel of God:
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That is, he that submits to the Rule of the Gospel, he shall have the peace of the Gospel:
That is, he that submits to the Rule of the Gospel, he shall have the peace of the Gospel:
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The words in the Greek are, To this Canon: The Canon of the Gospel, he shall have the peace of the Gospel.
The words in the Greek Are, To this Canon: The Canon of the Gospel, he shall have the peace of the Gospel.
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As if Christ should say, If there be any good in the Gospel, if I have purchased any good by my Blood;
As if christ should say, If there be any good in the Gospel, if I have purchased any good by my Blood;
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they shall have that Good, and that Blessing.
they shall have that Good, and that Blessing.
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Now to Open what the Benefit and Blessing of the Peace of the Gospel is, I confess, would be a large Argument:
Now to Open what the Benefit and Blessing of the Peace of the Gospel is, I confess, would be a large Argument:
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And because I have else-where Opened the Doctrine of Reconciliation, the Doctrine of the Peace of the Gospel;
And Because I have elsewhere Opened the Doctrine of Reconciliation, the Doctrine of the Peace of the Gospel;
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I shall for the present, here pass very briefly over it, and give you a little of the Substance of it,
I shall for the present, Here pass very briefly over it, and give you a little of the Substance of it,
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and then pass as soon as I can to the Second Point, where we shall spend the greatest part of the time.
and then pass as soon as I can to the Second Point, where we shall spend the greatest part of the time.
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Your Peace shall be upon it: What's that? You shall have the Peace of the Gospel.Your Peace shall be upon it: What's that? You shall have the Peace of the Gospel.
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O this is an inestimable Blessing indeed! For the Peace of the Gospel. It is, First, Peace with God Himself:
O this is an inestimable Blessing indeed! For the Peace of the Gospel. It is, First, Peace with God Himself:
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Whereas if they did understand themselves and know God, they would know that they are Enemies unto God,
Whereas if they did understand themselves and know God, they would know that they Are Enemies unto God,
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and that the Wrath of the Eternal God is out against them:
and that the Wrath of the Eternal God is out against them:
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But if they come but to entertain your Message, they shall be Reconciled unto this Infinite God;
But if they come but to entertain your Message, they shall be Reconciled unto this Infinite God;
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the Wrath of the Infinite God shall be turn'd quite away from them, so as they shall never be in danger of any one Spark of the Wrath of God to come out against them, there shall be this Peace:
the Wrath of the Infinite God shall be turned quite away from them, so as they shall never be in danger of any one Spark of the Wrath of God to come out against them, there shall be this Peace:
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Whereas before they were in such a Condition, as if they knew themselves and God, the Presence of God would be terrible unto them.
Whereas before they were in such a Condition, as if they knew themselves and God, the Presence of God would be terrible unto them.
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But if they entertain your Message, they shall come to be able to look upon that God that was an Infinite provoked Deity, as a Friend;
But if they entertain your Message, they shall come to be able to look upon that God that was an Infinite provoked Deity, as a Friend;
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they shall look upon His Face with joy, they shall have free access unto His Presence,
they shall look upon His Face with joy, they shall have free access unto His Presence,
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as Children unto the presence of their Father:
as Children unto the presence of their Father:
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Whereas before they had cause to fear every moment some dreadful fruit of the Wrath of God, to pursue and sink them.
Whereas before they had cause to Fear every moment Some dreadful fruit of the Wrath of God, to pursue and sink them.
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But now, whatsoever Judgments of God shall be abroad in the World, they shall be in a secure Condition;
But now, whatsoever Judgments of God shall be abroad in the World, they shall be in a secure Condition;
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they shall be free from all, they shall be built upon the Rock; when Tempests and Storms shall be abroad to Sink others, they shall not be stirred,
they shall be free from all, they shall be built upon the Rock; when Tempests and Storms shall be abroad to Sink Others, they shall not be stirred,
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for they shall have peace with God. Your Peace, that is, even peace with all Creatures;
for they shall have peace with God. Your Peace, that is, even peace with all Creatures;
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they shall have the blessing of that peace too:
they shall have the blessing of that peace too:
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Whereas before, all the Creatures of God were as the Hosts of God, His Armies ready prepared to Avenge the Quarrel of God upon them:
Whereas before, all the Creatures of God were as the Hosts of God, His Armies ready prepared to Avenge the Quarrel of God upon them:
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Every Creature as it were crying unto God, Lord send me, Lord send me, that I may strike this Sinner, that I may strike this Blasphemer, this unclean Wretch, and this prophane Wretch;
Every Creature as it were crying unto God, Lord send me, Lord send me, that I may strike this Sinner, that I may strike this Blasphemer, this unclean Wretch, and this profane Wretch;
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and if God would but give Commission to any one Creature, it would presently be their Destruction:
and if God would but give Commission to any one Creature, it would presently be their Destruction:
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But upon their entertaining of your Message, there shall be Peace between them and all Creatures,
But upon their entertaining of your Message, there shall be Peace between them and all Creatures,
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so as no Creature in all the World, shall ever be able to do them hurt.
so as no Creature in all the World, shall ever be able to do them hurt.
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Though they shall Live in the midst of an evil World, yet this shall be their Condition, That all good Creatures shall be made useful to them for good,
Though they shall Live in the midst of an evil World, yet this shall be their Condition, That all good Creatures shall be made useful to them for good,
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and there is no evil Creature shall ever be able to do the least evil to them.
and there is no evil Creature shall ever be able to do the least evil to them.
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And again, They shall have a peace of Conscience, whereas before their Consciences were ready to flie in their faces.
And again, They shall have a peace of Conscience, whereas before their Consciences were ready to fly in their faces.
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And they, indeed, sought many wayes and means to quiet their Consciences, but could never get any true quiet of Conscience.
And they, indeed, sought many ways and means to quiet their Consciences, but could never get any true quiet of Conscience.
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But upon their entertainment of your Message, their Consciences shall be pacified in the Blood of the Messiah;
But upon their entertainment of your Message, their Consciences shall be pacified in the Blood of the Messiah;
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therefore bid them be of good comfort, their Consciences shall be able to answer all Accusations that can be laid against them.
Therefore bid them be of good Comfort, their Consciences shall be able to answer all Accusations that can be laid against them.
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For so the Scripture tells us of the Answer of a good Conscience, 1 Pet. 3. 21. Thus, Let the Devil, let Temptation, charge upon one that is reconcil'd to God what they can, A good Conscience through the Resurrection of Jesus Christ, is able to answer all Accusations and Temptations.
For so the Scripture tells us of the Answer of a good Conscience, 1 Pet. 3. 21. Thus, Let the devil, let Temptation, charge upon one that is reconciled to God what they can, A good Conscience through the Resurrection of jesus christ, is able to answer all Accusations and Temptations.
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This shall be the Peace that shall be upon them. And, Fourthly, The Word of God shall be at Peace with them.
This shall be the Peace that shall be upon them. And, Fourthly, The Word of God shall be At Peace with them.
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They shall have Interest in all the Promises that are in the Word of God, the whole Word shall speak nothing but good unto them:
They shall have Interest in all the Promises that Are in the Word of God, the Whole Word shall speak nothing but good unto them:
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Whereas before, the Word of God was full of Terror, and came against them as their Enemy;
Whereas before, the Word of God was full of Terror, and Come against them as their Enemy;
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but now all that is in the Word, shall be Peace unto them, If the Son of Peace be there.
but now all that is in the Word, shall be Peace unto them, If the Son of Peace be there.
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This is the Peace that you shall bring upon them, Peace with God, and with the Creatures,
This is the Peace that you shall bring upon them, Peace with God, and with the Creatures,
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and with their Consciences, and with the Word. And then, O the Blessing that is upon all the Entertainers of the Gospel.
and with their Consciences, and with the Word. And then, Oh the Blessing that is upon all the Entertainers of the Gospel.
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O the happy Condition that the Entertainers of the Gospel are in. This, my Brethren, is the Reason why there are some that do prize the Gospel,
O the happy Condition that the Entertainers of the Gospel Are in. This, my Brothers, is the Reason why there Are Some that do prize the Gospel,
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and their Hearts are so much upon it.
and their Hearts Are so much upon it.
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Do not blame them, they find this good in it, They find the Blessing of the Gospel upon them:
Do not blame them, they find this good in it, They find the Blessing of the Gospel upon them:
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And therefore though you feel not the sweetness and good that there is in it, and so neglect it;
And Therefore though you feel not the sweetness and good that there is in it, and so neglect it;
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their Souls feel it, and they bless themselves in their God, and bless the Lord that ever they heard of the Gospel.
their Souls feel it, and they bless themselves in their God, and bless the Lord that ever they herd of the Gospel.
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Certainly, There are many Thousands this day in Heaven, Blessing God that ever they heard of the Gospel,
Certainly, There Are many Thousands this day in Heaven, Blessing God that ever they herd of the Gospel,
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because of the Blessings that they do partake of, by and through the Gospel. Object. You will say, I, but there are many that are the Sons of Peace,
Because of the Blessings that they do partake of, by and through the Gospel. Object. You will say, I, but there Are many that Are the Sons of Peace,
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and the Entertainers of the Gospel, and yet they do not feel the Blessing of this Peace;
and the Entertainers of the Gospel, and yet they do not feel the Blessing of this Peace;
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they are as much troubled as any are. Answ. To that I answer, They have certainly that which is the Matter for Peace,
they Are as much troubled as any Are. Answer To that I answer, They have Certainly that which is the Matter for Peace,
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and their trouble comes for want of Understanding it:
and their trouble comes for want of Understanding it:
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Others have Matter for Terror, and their peace comes for want of the knowledg of what Matter for Terror there is.
Others have Matter for Terror, and their peace comes for want of the knowledge of what Matter for Terror there is.
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It's true, they have not for the present the full sense of this Blessing of peace,
It's true, they have not for the present the full sense of this Blessing of peace,
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though they have that which will bring it at last.
though they have that which will bring it At last.
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As for Instance, When the blustering Tempestuous Winds do cease, the Waves of the Sea do not presently cease from their tumultuous Working,
As for Instance, When the blustering Tempestuous Winds do cease, the Waves of the Sea do not presently cease from their tumultuous Working,
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and Roaring, and Noise, and yet that which was the Cause of their Working, that's gone.
and Roaring, and Noise, and yet that which was the Cause of their Working, that's gone.
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So here, Those who Entertain the Gospel, they presently upon the Entertaining of it, have the Tempest over;
So Here, Those who Entertain the Gospel, they presently upon the Entertaining of it, have the Tempest over;
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there is no more Tempest of the Wrath of God against them, but yet there may be some Trouble in their Spirits;
there is no more Tempest of the Wrath of God against them, but yet there may be Some Trouble in their Spirits;
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but it will be allaid within a while, because that which is the Reason of their Trouble, that certainly is over:
but it will be allayed within a while, Because that which is the Reason of their Trouble, that Certainly is over:
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And therefore a strong Argument here you have to Entertain this blessed Gospel, that is sent among you.
And Therefore a strong Argument Here you have to Entertain this blessed Gospel, that is sent among you.
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When you hear it Preached, you hear what it brings to you; it brings all the Good that Christ hath purchased with His Blood: This it offers to you.
When you hear it Preached, you hear what it brings to you; it brings all the Good that christ hath purchased with His Blood: This it offers to you.
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And can the World offer to you as much as this comes to? Can there be any thing to draw your Hearts away from it, that shall be Equal with this Good? Certainly, This is the Peace that is Infinitely above all Earthly things.
And can the World offer to you as much as this comes to? Can there be any thing to draw your Hearts away from it, that shall be Equal with this Good? Certainly, This is the Peace that is Infinitely above all Earthly things.
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What would not we do to purchase a good and sure Peace here in the Kingdom? If we account a firm and sure peace to be so sweet, would not we be willing to lay down our Lives? Certainly, That Man or Woman cannot be accounted to be a good Member of a Common-wealth, that should not be willing to lay down their Lives in such times as these, to purchase a sure and firm peace.
What would not we do to purchase a good and sure Peace Here in the Kingdom? If we account a firm and sure peace to be so sweet, would not we be willing to lay down our Lives? Certainly, That Man or Woman cannot be accounted to be a good Member of a Commonwealth, that should not be willing to lay down their Lives in such times as these, to purchase a sure and firm peace.
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But now, here the Gospel preaches to you another manner of Blessing, than this outward Peace:
But now, Here the Gospel Preaches to you Another manner of Blessing, than this outward Peace:
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The Gospel holds forth unto you, that peace that was purchased to you by the Blood of the Son of God:
The Gospel holds forth unto you, that peace that was purchased to you by the Blood of the Son of God:
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It was such a Peace that Christ thought his own Blood not too dear to lay down for the purchase of this peace of the Gospel.
It was such a Peace that christ Thought his own Blood not too dear to lay down for the purchase of this peace of the Gospel.
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It is that Peace that passes all understanding, a Soul peace, an Everlasting peace;
It is that Peace that passes all understanding, a Soul peace, an Everlasting peace;
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and therefore you should come to hear the Gospel, as the great Ordinance of God that is appointed by Him, to bring this Glorious peace unto your Souls.
and Therefore you should come to hear the Gospel, as the great Ordinance of God that is appointed by Him, to bring this Glorious peace unto your Souls.
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Do not come meerly to hear what a Man can say, or to hear the Gifts and Abilities of a Man,
Do not come merely to hear what a Man can say, or to hear the Gifts and Abilities of a Man,
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or to get a few new Notions, and the like:
or to get a few new Notions, and the like:
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But when you come to attend upon the Gospel, come, I say, unto it as the great Ordinance that is appointed by God, to bring peace to the Souls of those, that He doth intend Eternal good unto:
But when you come to attend upon the Gospel, come, I say, unto it as the great Ordinance that is appointed by God, to bring peace to the Souls of those, that He does intend Eternal good unto:
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And this is to come in a right way and manner, to the Preaching of the Gospel.
And this is to come in a right Way and manner, to the Preaching of the Gospel.
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This, I say, is to have a right understanding of what Good there is in the Gospel.
This, I say, is to have a right understanding of what Good there is in the Gospel.
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And if any of your Souls have had a peace before you have come to a right understanding of the Gospel, know that all that peace is Naught, it will Undo you, you will never have any good by it.
And if any of your Souls have had a peace before you have come to a right understanding of the Gospel, know that all that peace is Nought, it will Undo you, you will never have any good by it.
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You have had peace in your own Spirits a great while, and you bless God that you are not troubled:
You have had peace in your own Spirits a great while, and you bless God that you Are not troubled:
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How came you by that peace which you have had for these many years? You have gone on quietly, and the Terms between God and your Souls, have not troubled you.
How Come you by that peace which you have had for these many Years? You have gone on quietly, and the Terms between God and your Souls, have not troubled you.
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But I this day, in the Name of God demand of you, How came you to have this Peace? How came God and your Souls to be Friends? This I can tell you, That there was a time that every one of you were Enemies to God.
But I this day, in the Name of God demand of you, How Come you to have this Peace? How Come God and your Souls to be Friends? This I can tell you, That there was a time that every one of you were Enemies to God.
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If God hath Revealed any Truth in this Book, this is a certain Truth, That every one in this place, was an Enemy to God.
If God hath Revealed any Truth in this Book, this is a certain Truth, That every one in this place, was an Enemy to God.
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Now then, how you have made up your peace, your had need look to it. Certainly, it must come by the Gospel, or else it is a Delusion:
Now then, how you have made up your peace, your had need look to it. Certainly, it must come by the Gospel, or Else it is a Delusion:
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If so be that the Treaties between God and your Souls, were not the Treaties of the Gospel;
If so be that the Treaties between God and your Souls, were not the Treaties of the Gospel;
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that is, the Gospel Revealing the great Counsels of God unto you about this, and the Terms upon which He would be Reconciled;
that is, the Gospel Revealing the great Counsels of God unto you about this, and the Terms upon which He would be Reconciled;
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and then your Souls sending up your Answer to God, how you would be willing to accept of those Conditions, that are propounded in the Gospel.
and then your Souls sending up your Answer to God, how you would be willing to accept of those Conditions, that Are propounded in the Gospel.
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I put this to your Souls, What Treaties hath there been between God and you? Have you found the Ministry of the Gospel to be powerful upon you,
I put this to your Souls, What Treaties hath there been between God and you? Have you found the Ministry of the Gospel to be powerful upon you,
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and to bring this Peace into you? If it hath not come in this way, I say it is but a Delusion,
and to bring this Peace into you? If it hath not come in this Way, I say it is but a Delusion,
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and the great Work of Reconciliation between God and your Souls, is to make up at this day.
and the great Work of Reconciliation between God and your Souls, is to make up At this day.
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But thus much for this First Point. But Secondly, Your Peace shall rest upon it.
But thus much for this First Point. But Secondly, Your Peace shall rest upon it.
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Shall rest, that is, Whosoever Entertains it, they shall not only have some sudden Apprehensions of those Excellent things that you bring unto them, they shall not only have some flashie Comforts in those things,Shall rest, that is, Whosoever Entertains it, they shall not only have Some sudden Apprehensions of those Excellent things that you bring unto them, they shall not only have Some flashy Comforts in those things,
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and feel some present Sweetness in them;
and feel Some present Sweetness in them;
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but the good and the Blessing of that blessed Doctrine of peace, it shall abide with them all the days of their lives, and to all Eternity.
but the good and the Blessing of that blessed Doctrine of peace, it shall abide with them all the days of their lives, and to all Eternity.
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That's the meaning, Your Peace shall rest upon them. So that this is our Point now, That such as do Entertain the Gospel.
That's the meaning, Your Peace shall rest upon them. So that this is our Point now, That such as do Entertain the Gospel.
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Now what the Entertainment is, that is, what it is to be a Son of Peace:
Now what the Entertainment is, that is, what it is to be a Son of Peace:
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That was a great part of our Work, the last Lords Day.
That was a great part of our Work, the last lords Day.
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But if you be such Sons of Peace as was Opened to you, I say, the Lord will not only grant you present Apprehensions of the Glorious things of the Gospel,
But if you be such Sons of Peace as was Opened to you, I say, the Lord will not only grant you present Apprehensions of the Glorious things of the Gospel,
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and some present Sweetness, but He will Cause the Blessing of it, and the good things of it to abide upon your Spirits, to continue there for your Eternal good.
and Some present Sweetness, but He will Cause the Blessing of it, and the good things of it to abide upon your Spirits, to continue there for your Eternal good.
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Many upon the first Hearing of the Message of the Gospel, upon the first Opening of that Blessed Doctrine, have their Hearts taken,
Many upon the First Hearing of the Message of the Gospel, upon the First Opening of that Blessed Doctrine, have their Hearts taken,
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and begin presently to be stirr'd and affected;
and begin presently to be stirred and affected;
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but we find by Experience, that many times all is but a meer flash, it all vanishes again.
but we find by Experience, that many times all is but a mere flash, it all Vanishes again.
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The good of the Gospel they did apprehend, doth not abide upon them:
The good of the Gospel they did apprehend, does not abide upon them:
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As the stony ground, in Mat. 13. 20, 21. But he that received the Seed into stony places, the same is he that heareth the Word,
As the stony ground, in Mathew 13. 20, 21. But he that received the Seed into stony places, the same is he that hears the Word,
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and anon with joy receiveth it: Yet hath he not root in himself, but endureth for a while. and anon with joy receives it: Yet hath he not root in himself, but Endureth for a while.
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He doth but continue a while, he received it in a little way, and that with joy:
He does but continue a while, he received it in a little Way, and that with joy:
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He hath some present taste of the Sweetness of the Word, he takes it in with joy;
He hath Some present taste of the Sweetness of the Word, he Takes it in with joy;
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but it doth not rest upon him, it doth not abide in him:
but it does not rest upon him, it does not abide in him:
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The Seed doth not lie there so long as to Fructifie, as to bring forth Fruit, but comes to nothing;
The Seed does not lie there so long as to Fructify, as to bring forth Fruit, but comes to nothing;
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as the Ears of Corn upon the House top, they quickly are blasted and come to nothing:
as the Ears of Corn upon the House top, they quickly Are blasted and come to nothing:
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Thus it is with many Hearers.
Thus it is with many Hearers.
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There were some that were the High-way ground, and they were your ordinary Ignorant and prophane People;
There were Some that were the Highway ground, and they were your ordinary Ignorant and profane People;
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the Word took no Impression upon them, but it was presently taken away by the Fowls of the Air.
the Word took no Impression upon them, but it was presently taken away by the Fowls of the Air.
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But there were others that did seem to be affected with the Word of the Gospel, to have it enter a little into their hearts, their Spirits were taken with sudden Joy.
But there were Others that did seem to be affected with the Word of the Gospel, to have it enter a little into their hearts, their Spirits were taken with sudden Joy.
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O it is a blessed Gospel that we hear, this is a blessed Ministry indeed that we enjoy:
O it is a blessed Gospel that we hear, this is a blessed Ministry indeed that we enjoy:
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But mark, it was but for a while.
But mark, it was but for a while.
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The Seed of the Word, it did but abide a little while, it did not rest in them.
The Seed of the Word, it did but abide a little while, it did not rest in them.
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So in Luke 14. There upon the Preaching of Christ, the Text saith in ver. 15. That when one of them that sat at Meat with him heard these things, he said unto him, Blessed is he that shall eat Bread in the Kingdom of God.
So in Lycia 14. There upon the Preaching of christ, the Text Says in ver. 15. That when one of them that sat At Meat with him herd these things, he said unto him, Blessed is he that shall eat Bred in the Kingdom of God.
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When Christ had been Preaching unto them about the things of the Kingdom of God, Mark, There were some of His Auditors, that were taken with His Preaching.
When christ had been Preaching unto them about the things of the Kingdom of God, Mark, There were Some of His Auditors, that were taken with His Preaching.
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O blessed is he that shall have Communion with these things.
O blessed is he that shall have Communion with these things.
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And yet you may observe by the very Words that follow after, the Parable that Christ uses, that even those that were thus affected and taken, were such as prized their Oxen and Farms,
And yet you may observe by the very Words that follow After, the Parable that christ uses, that even those that were thus affected and taken, were such as prized their Oxen and Farms,
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and other things above the Gospel, and have that Doom pronounc'd upon them, That those men that were bidden, should not taste of the Supper.
and other things above the Gospel, and have that Doom pronounced upon them, That those men that were bidden, should not taste of the Supper.
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And so in John 5. 35. It is spoken concerning John, He was a burning and a shining Light,
And so in John 5. 35. It is spoken Concerning John, He was a burning and a shining Light,
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and ye were willing for a season, to rejoyce in his Light. and you were willing for a season, to rejoice in his Light.
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Mark, John was an admirable Preacher, he came as the Fore-runner of Christ, and Preached, Repent, for the Kingdom of Heaven is at hand.
Mark, John was an admirable Preacher, he Come as the Forerunner of christ, and Preached, repent, for the Kingdom of Heaven is At hand.
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John did open the Kingdom of Heaven unto his Hearers, and they were mightily taken with him:John did open the Kingdom of Heaven unto his Hearers, and they were mightily taken with him:
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But now, Mark, what the Text saith, For a little time they did rejoyce in the Light, but they did not continue.
But now, Mark, what the Text Says, For a little time they did rejoice in the Light, but they did not continue.
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And in John 8. There you have a notable place, concerning Christs Preaching unto the Jews, and Christ did Preach so,
And in John 8. There you have a notable place, Concerning Christ Preaching unto the jews, and christ did Preach so,
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as did take their Heart in some measure, the Text saith, that some of them did believe, in ver. 13. As He spake those words, many believed on Him.
as did take their Heart in Some measure, the Text Says, that Some of them did believe, in ver. 13. As He spoke those words, many believed on Him.
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But, Mark, what Christ saith, in ver. 31. Then said Jesus to those Jews which believed on Him,
But, Mark, what christ Says, in ver. 31. Then said jesus to those jews which believed on Him,
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If ye continue in my Word, then are ye My Disciples indeed. If you continue in my Word, then Are you My Disciples indeed.
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Mark, Christ would not own them to be His Disciples, though their Hearts were taken with what He Preached,
Mark, christ would not own them to be His Disciples, though their Hearts were taken with what He Preached,
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but upon these Terms, If you continue in my Word:
but upon these Terms, If you continue in my Word:
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Which is all one, If the Word abide in you, and you abide in the Word, then are you my Disciples. I beseech you observe it:
Which is all one, If the Word abide in you, and you abide in the Word, then Are you my Disciples. I beseech you observe it:
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Christ doth not own a Man or Woman to be His Disciple, meerly because of some sudden flashes of Affection,
christ does not own a Man or Woman to be His Disciple, merely Because of Some sudden flashes of Affection,
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because they are taken with the Word; and perhaps are Convinced by the Word, and stirred for a time:
Because they Are taken with the Word; and perhaps Are Convinced by the Word, and stirred for a time:
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I say, Christ doth not own them to be Disciples, except that His Word abide in them,
I say, christ does not own them to be Disciples, except that His Word abide in them,
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and they abide in the Word. And in Gal. 4. you have a most excellent Text for this purpose:
and they abide in the Word. And in Gal. 4. you have a most excellent Text for this purpose:
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The Apostle shews there, that the Galatians were mightily taken with the Ministry of the Gospel at first when Paul came among them,
The Apostle shows there, that the Galatians were mightily taken with the Ministry of the Gospel At First when Paul Come among them,
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but it seems in great part it Vanished from them, ver. 15. saith Paul, Where is then the Blessedness you spake of? For I bear you record, that if it had been possible, you would have plucked out your own Eyes,
but it seems in great part it Vanished from them, ver. 15. Says Paul, Where is then the Blessedness you spoke of? For I bear you record, that if it had been possible, you would have plucked out your own Eyes,
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and have given them to me. and have given them to me.
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The meaning is this, When the Gospel came at first to be Preached among them, generally they cried out: O this Blessed Gospel! O the Blessedness!
The meaning is this, When the Gospel Come At First to be Preached among them, generally they cried out: Oh this Blessed Gospel! O the Blessedness!
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O these blessed Truths that is come among us, such Truths as we were not acquainted withal:
O these blessed Truths that is come among us, such Truths as we were not acquainted withal:
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O they are blessed Truths indeed.
Oh they Are blessed Truths indeed.
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Mark, They were thus taken with the Truths of the Gospel, when they were first Preached:
Mark, They were thus taken with the Truths of the Gospel, when they were First Preached:
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But now, saith Paul, Where is the Blessedness ye spake of? Your Hearts are not now so taken with the Gospel, as they were at first;
But now, Says Paul, Where is the Blessedness you spoke of? Your Hearts Are not now so taken with the Gospel, as they were At First;
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now you seem to be taken off from it:
now you seem to be taken off from it:
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Where is the Blessedness you spake of? I make no Question, but many Ministers in many Congregations, have Cause to make Use of these words of the Apostle,Where is the Blessedness you spoke of? I make no Question, but many Ministers in many Congregations, have Cause to make Use of these words of the Apostle,
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when God sent them at first:
when God sent them At First:
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The Hearts of People were taken with the Ministry of the Gospel, but within a while they are off again.
The Hearts of People were taken with the Ministry of the Gospel, but within a while they Are off again.
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And well may their Ministers say, Where is the Blessedness you spake of? The Peace of the Gospel, it doth not abide upon them,
And well may their Ministers say, Where is the Blessedness you spoke of? The Peace of the Gospel, it does not abide upon them,
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but one thing or other takes it off from them.
but one thing or other Takes it off from them.
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So in Heb. 6. There you read of some, that yet were not Sav'd by the Gospel,
So in Hebrew 6. There you read of Some, that yet were not Saved by the Gospel,
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or were not in a Condition (at least for the present) to be Sav'd;
or were not in a Condition (At least for the present) to be Saved;
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yet they had a taste of the Heavenly Gift:
yet they had a taste of the Heavenly Gift:
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They did not only hear the Word and understand it, but they Had a taste of the good Word of God.
They did not only hear the Word and understand it, but they Had a taste of the good Word of God.
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O they said, It was the good Word of God. And, Mark, Of the Powers of the World to come:
Oh they said, It was the good Word of God. And, Mark, Of the Powers of the World to come:
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That is, of those powerful Truths, of those Truths that do concern the World to come, that were powerful Truths.
That is, of those powerful Truths, of those Truths that do concern the World to come, that were powerful Truths.
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For so, certainly, my Brethren, the Truths that do concern the World to come, as powerful Truths;
For so, Certainly, my Brothers, the Truths that do concern the World to come, as powerful Truths;
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they have a mighty deal of Power to work upon the Heart.
they have a mighty deal of Power to work upon the Heart.
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And these had, not only the Apprehensions, but a taste of the Powers of the World to come;
And these had, not only the Apprehensions, but a taste of the Powers of the World to come;
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and yet it appears that they had not those things that did accompany Salvation.
and yet it appears that they had not those things that did accompany Salvation.
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Many other Scriptures might be shewed, that there are many that are Affected with the Gospel,
Many other Scriptures might be showed, that there Are many that Are Affected with the Gospel,
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yea, they are Convinc'd, and they have some taste of it;
yea, they Are Convinced, and they have Some taste of it;
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and their Spirits taken, yea, almost perswaded (with him that we read of) almost perswaded to become a Christian;
and their Spirits taken, yea, almost persuaded (with him that we read of) almost persuaded to become a Christian;
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and yet for all this, this Mercy that is here promised to the Sons of Peace, is not their Portion:
and yet for all this, this Mercy that is Here promised to the Sons of Peace, is not their Portion:
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the peace of the Gospel doth not rest upon their Spirits.
the peace of the Gospel does not rest upon their Spirits.
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It is a Blessing beyond that which any Hypocrite in the World hath, to have this peace of the Gospel, to rest and abide upon his Spirit. That is,
It is a Blessing beyond that which any Hypocrite in the World hath, to have this peace of the Gospel, to rest and abide upon his Spirit. That is,
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First, To be set up as a constant Light before the Soul, not to come as a meer flash of Lightning, suddenly come, and suddenly gone;
First, To be Set up as a constant Light before the Soul, not to come as a mere flash of Lightning, suddenly come, and suddenly gone;
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but then it may be said to rest when the Lord sets up those glorious Truths of the Gospel,
but then it may be said to rest when the Lord sets up those glorious Truths of the Gospel,
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as a constant Light before the Soul.
as a constant Light before the Soul.
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And Secondly, When as the Lord works those Truths by Meditation upon the Heart, the Lord causes those Truths to follow the Thoughts of the Mind,
And Secondly, When as the Lord works those Truths by Meditation upon the Heart, the Lord Causes those Truths to follow the Thoughts of the Mind,
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and so to work them upon the Heart;
and so to work them upon the Heart;
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yea, into the Heart of the Thoughts of the Mind, when the Lord gives a constant real Taste of those Truths, and Savour of them;
yea, into the Heart of the Thoughts of the Mind, when the Lord gives a constant real Taste of those Truths, and Savour of them;
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that though they be not alwayes Hearing of them, yet the Savour and Relish, doth abide in a constant way upon their Hearts,
that though they be not always Hearing of them, yet the Savour and Relish, does abide in a constant Way upon their Hearts,
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when the Lord causes those Truths of the Gospel to spread all over the Faculties of their Souls:
when the Lord Causes those Truths of the Gospel to spread all over the Faculties of their Souls:
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that it is, as the Holy Ghost compares it in Scripture to Leven: The Kingdom of God is like unto Leven, which in a little time doth Leven the whole Lump.
that it is, as the Holy Ghost compares it in Scripture to Leven: The Kingdom of God is like unto Leven, which in a little time does Leven the Whole Lump.
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So when the Lord causes the Truths of the Gospel not only to be in the Mind, in the Understanding, in the Conscience,
So when the Lord Causes the Truths of the Gospel not only to be in the Mind, in the Understanding, in the Conscience,
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but to get into the Heart;
but to get into the Heart;
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to get into the Affections, and as it were to Leven (in a good sense) the whole Soul by the Sweetness,
to get into the Affections, and as it were to Leven (in a good sense) the Whole Soul by the Sweetness,
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and the Goodness, and the Excellency of those Truths.
and the goodness, and the Excellency of those Truths.
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Yea, when the Lord shall cause those Truths to be dearly Rooted in the Heart, to take such Root as Temptations,
Yea, when the Lord shall cause those Truths to be dearly Rooted in the Heart, to take such Root as Temptations,
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and Deducements, any Provocations without, shall never be able to take out those Truths which are upon the Heart.
and Deducements, any Provocations without, shall never be able to take out those Truths which Are upon the Heart.
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When the Lord shall cause them to stick so fast, to sinck so deep into the Heart, let there come what will to take off the Heart from them,
When the Lord shall cause them to stick so fast, to sink so deep into the Heart, let there come what will to take off the Heart from them,
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or take them out of the Heart, yet they shall never be able to take them out of the Heart.
or take them out of the Heart, yet they shall never be able to take them out of the Heart.
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As a Martyr said, saith he, You may take my Heart out of my Body, but you shall never take the Belief of these things out of my Heart.
As a Martyr said, Says he, You may take my Heart out of my Body, but you shall never take the Belief of these things out of my Heart.
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O the Blessing, and the Truths of the Gospel did so rest upon his Soul,
O the Blessing, and the Truths of the Gospel did so rest upon his Soul,
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and they had gotten so near into his Heart, that nothing in the World could take it off.
and they had got so near into his Heart, that nothing in the World could take it off.
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Many People that are a little stirr'd upon the Hearing of the Gospel, and they think it is good,
Many People that Are a little stirred upon the Hearing of the Gospel, and they think it is good,
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and the Truths are Blessed Truths, and they had good Resolutions;
and the Truths Are Blessed Truths, and they had good Resolutions;
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but perhaps when they come Home from Hearing of the Word, they shall have a Fellow-servant Jearing of them,
but perhaps when they come Home from Hearing of the Word, they shall have a Fellow servant Jeering of them,
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or the Father or Mother Speaking against them;
or the Father or Mother Speaking against them;
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or the Husband the Wife, or the Wife the Husband, and so perhaps they come to lose all those Truths which formerly they were so taken with:
or the Husband the Wife, or the Wife the Husband, and so perhaps they come to loose all those Truths which formerly they were so taken with:
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But those that are the Sons of Peace, they have the Peace of the Gospel resting upon them,
But those that Are the Sons of Peace, they have the Peace of the Gospel resting upon them,
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as hath been Opened to you; and this is a very great Blessing of God.
as hath been Opened to you; and this is a very great Blessing of God.
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O this is a Mercy indeed, for the Lord to grant the Truths of the Gospel,
O this is a Mercy indeed, for the Lord to grant the Truths of the Gospel,
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and the Good of it thus to rest upon the Heart;
and the Good of it thus to rest upon the Heart;
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that the Heart doth keep it as a Treasure within it, it is a great Mercy.
that the Heart does keep it as a Treasure within it, it is a great Mercy.
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First, Because it is a special Fruit of the Covenant of Grace;
First, Because it is a special Fruit of the Covenant of Grace;
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according to that Text in Jer. 31. where God promises as the Fruit of the Covenant, that he will Write His Law in their Inwards parts.
according to that Text in Jer. 31. where God promises as the Fruit of the Covenant, that he will Write His Law in their Inward parts.
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Now, certainly, by the Law, it is not meant the Letter of the Ten Commandments:
Now, Certainly, by the Law, it is not meant the letter of the Ten commandments:
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But when He saith, I will Write my Law, that is, My Will: The great Counsels of my Will.
But when He Says, I will Write my Law, that is, My Will: The great Counsels of my Will.
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And the saving Truths of God are there meant by the Law.
And the Saving Truths of God Are there meant by the Law.
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For when David Expresses his love to the Law, he means also the Soul-saving Truths, that are Revealed in the Word of God;
For when David Expresses his love to the Law, he means also the Soul-saving Truths, that Are Revealed in the Word of God;
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and certainly there, because it was in the time under the Law, the Language of the Holy Ghost was suitable to the Time.
and Certainly there, Because it was in the time under the Law, the Language of the Holy Ghost was suitable to the Time.
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But certainly, It is meant in a more especial manner, the Truths of the Gospel:
But Certainly, It is meant in a more especial manner, the Truths of the Gospel:
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That look as the Law was Written in Adams Heart at first, so now those that are received into the Covenant, have the Law of the Gospel,
That look as the Law was Written in Adams Heart At First, so now those that Are received into the Covenant, have the Law of the Gospel,
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and the Truths of that Written in their Hearts:
and the Truths of that Written in their Hearts:
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That is, When ever they shall come to hear the Truths of the Gospel Opened to them, they shall find as it were a Counterpain of the blessed Truths of the Gospel in their Hearts.
That is, When ever they shall come to hear the Truths of the Gospel Opened to them, they shall find as it were a Counterpain of the blessed Truths of the Gospel in their Hearts.
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Yea, further, To have the Word of the Gospel in the Heart, and for the Heart to keep it.
Yea, further, To have the Word of the Gospel in the Heart, and for the Heart to keep it.
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It is a very great and close Mercy, a greater Mercy than to have Christ to be Born of the Body of a Woman, in Luke 11. 27. And it came to pass as He spake these things, a certain Woman lift up her voice,
It is a very great and close Mercy, a greater Mercy than to have christ to be Born of the Body of a Woman, in Luke 11. 27. And it Come to pass as He spoke these things, a certain Woman lift up her voice,
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and said unto Him, Blessed is the Womb that Bare thee, and the Paps which thou hast Sucked.
and said unto Him, Blessed is the Womb that Bore thee, and the Paps which thou hast Sucked.
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But He said, Yea, rather blessed are they which hear the Word of God, and keep it. But He said, Yea, rather blessed Are they which hear the Word of God, and keep it.
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Those that when they have heard the Word of the Gospel, and shall keep it in their Hearts,
Those that when they have herd the Word of the Gospel, and shall keep it in their Hearts,
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and not let it Vanish away from them, but keep it, I say, in their Power and Life upon their Hearts, they are rather Blessed,
and not let it Vanish away from them, but keep it, I say, in their Power and Life upon their Hearts, they Are rather Blessed,
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than the Womb was Blessed that Bare Jesus Christ, or than the Paps were Blessed that gave Jesus Christ Suck.
than the Womb was Blessed that Bore jesus christ, or than the Paps were Blessed that gave jesus christ Suck.
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I suppose there is no Woman here but would account her self a blessed Woman,
I suppose there is no Woman Here but would account her self a blessed Woman,
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if her Womb had Porn Jesus Christ, and if her Paps had given Jesus Christ Suck:
if her Womb had Born jesus christ, and if her Paps had given jesus christ Suck:
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Now here is a greater Blessedness than this, for a Woman to hear the Word of the Gospel Preached unto her,
Now Here is a greater Blessedness than this, for a Woman to hear the Word of the Gospel Preached unto her,
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and to have this Word of the Gospel to rest in her Heart, and for her to keep it in her heart, in the Power and Life, and Efficacy of it;
and to have this Word of the Gospel to rest in her Heart, and for her to keep it in her heart, in the Power and Life, and Efficacy of it;
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this Woman now hath a greater Blessing, than if she had Born Jesus Christ in her Womb. Surely, it is a great Blessing to have the blessed things of the Gospel, to be kept in the Soul after the hearing of them.
this Woman now hath a greater Blessing, than if she had Born jesus christ in her Womb. Surely, it is a great Blessing to have the blessed things of the Gospel, to be kept in the Soul After the hearing of them.
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And further, A great Mercy, because there is such a wonderful Power in the good things of the Gospel,
And further, A great Mercy, Because there is such a wondered Power in the good things of the Gospel,
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and therefore it must needs be a great Mercy to have those things abide upon the Heart:
and Therefore it must needs be a great Mercy to have those things abide upon the Heart:
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They have such a mighty power to work good upon the Heart, a mighty Convincing power they have, to Convince any Soul in the World.
They have such a mighty power to work good upon the Heart, a mighty Convincing power they have, to Convince any Soul in the World.
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Let a Man or Woman be never so Wicked or Prophane, yet there are such blessed Truth in the Gospel, that is enough to Convince his Soul, I say,
Let a Man or Woman be never so Wicked or Profane, yet there Are such blessed Truth in the Gospel, that is enough to Convince his Soul, I say,
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though it be never so vile, and to take his Heart: And we have little Cause to fear the working upon the Hearts of People only,
though it be never so vile, and to take his Heart: And we have little Cause to Fear the working upon the Hearts of People only,
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if we could but procure this, that those things that we Speak, might but abide upon their Hearts.
if we could but procure this, that those things that we Speak, might but abide upon their Hearts.
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If we were but sure, that what we Deliver in the Name of God, would but abide upon their Spirits, we need not fear the working upon any Soul Living, let them be never so Vile;
If we were but sure, that what we Deliver in the Name of God, would but abide upon their Spirits, we need not Fear the working upon any Soul Living, let them be never so Vile;
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there is such a mighty Power and Efficacy in those blessed things of the Gospel, when they come to be Revealed.
there is such a mighty Power and Efficacy in those blessed things of the Gospel, when they come to be Revealed.
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And so there is a mighty Comforting power, to Comfort the Soul with such Consolation, as is Infinitely above all Consolation, that ever it was Acquainted withal before.
And so there is a mighty Comforting power, to Comfort the Soul with such Consolation, as is Infinitely above all Consolation, that ever it was Acquainted withal before.
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There is a mighty Power to resist any Temptation.
There is a mighty Power to resist any Temptation.
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If the Truths of God were but kept in the Soul, we might make little of all Temptations in the World:
If the Truths of God were but kept in the Soul, we might make little of all Temptations in the World:
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The Devil could have little hope to prevail with any Temptations, if the Word of the Gospel did but abide upon the Heart of a Man or Woman that doth hear it.
The devil could have little hope to prevail with any Temptations, if the Word of the Gospel did but abide upon the Heart of a Man or Woman that does hear it.
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This is the advantage that the Devil hath at any time, when one hath been hearing of the Word,
This is the advantage that the devil hath At any time, when one hath been hearing of the Word,
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if he knows that the Word is past from them, and it doth not abide; then he can come with Temptations, and makes no question of prevailing.
if he knows that the Word is passed from them, and it does not abide; then he can come with Temptations, and makes no question of prevailing.
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But if the Devil knows that those Truths do abide and rest upon the Soul, the Devil can have little hope to prevail:
But if the devil knows that those Truths do abide and rest upon the Soul, the devil can have little hope to prevail:
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The Peace of God shall keep your Hearts? Fro Resi, shall Guard your Hearts. It shall be as a Troop of Horse, to keep you from Temptations, from the power and strength of Temptations.The Peace of God shall keep your Hearts? From Resi, shall Guard your Hearts. It shall be as a Troop of Horse, to keep you from Temptations, from the power and strength of Temptations.
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You complain, and say, O that you would do better, but Temptations are so strong, that they prevail upon you.
You complain, and say, Oh that you would do better, but Temptations Are so strong, that they prevail upon you.
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Why are Temptations so strong? It is because thy Soul is not acquainted with the Blessed and Glorious things of the Gospel;
Why Are Temptations so strong? It is Because thy Soul is not acquainted with the Blessed and Glorious things of the Gospel;
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and the Power and Life of them doth not abide upon thy Spirit. And likewise, the Truths of the Gospel:
and the Power and Life of them does not abide upon thy Spirit. And likewise, the Truths of the Gospel:
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O they have a mighty deal of Power to cleanse your Hearts, 1 Pet. 2. 20. There you have mentioned the Power of the Knowledg of the Gospel,
Oh they have a mighty deal of Power to cleanse your Hearts, 1 Pet. 2. 20. There you have mentioned the Power of the Knowledge of the Gospel,
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when it abides in one that might be an Hypocrite, and therefore not of that Efficasie that the true saving Knowledg is.
when it abides in one that might be an Hypocrite, and Therefore not of that Efficasie that the true Saving Knowledge is.
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Yet Observe, what is said there, For if after they have escaped the Pollutions of the World, through the Knowledge of the Lord and Saviour Jesus Christ.
Yet Observe, what is said there, For if After they have escaped the Pollutions of the World, through the Knowledge of the Lord and Saviour jesus christ.
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Now then, If that Knowledg have such a cleansing Power, O what Power then hath the true saving Power of the great things of the Gospel,
Now then, If that Knowledge have such a cleansing Power, Oh what Power then hath the true Saving Power of the great things of the Gospel,
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and the Glorious things of it, to Cleanse the Heart.
and the Glorious things of it, to Cleanse the Heart.
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Yea, If those Truths do abide upon the Spirits, they have a Transforming power, they have a power to change the Heart into the same likeness:
Yea, If those Truths do abide upon the Spirits, they have a Transforming power, they have a power to change the Heart into the same likeness:
uh, cs d n2 vdb vvi p-acp dt n2, pns32 vhb dt vvg n1, pns32 vhb dt n1 pc-acp vvi dt n1 p-acp dt d n1:
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According to that Scripture, 2 Cor. 3. 18. But we all, with open face beholding as in a Glass, the Glory of the Lord, are changed into the same Image, from Glory to Glory,
According to that Scripture, 2 Cor. 3. 18. But we all, with open face beholding as in a Glass, the Glory of the Lord, Are changed into the same Image, from Glory to Glory,
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even as by the Spirit of the Lord. even as by the Spirit of the Lord.
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Now this Gospel of the Lord, is nothing else but the good things of the Gospel:
Now this Gospel of the Lord, is nothing Else but the good things of the Gospel:
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We behold them, and that as with open Face, as we do behold the Gospel of the Lord.
We behold them, and that as with open Face, as we do behold the Gospel of the Lord.
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And what then? We are changed into the same Image.
And what then? We Are changed into the same Image.
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Oh! this is a Blessed abiding, it is a Blessed thing for the things of the Gospel to rest upon the Soul. Why? Because they have such a Power in them to Change the Heart, to Transform the Heart into the very Image of them,
Oh! this is a Blessed abiding, it is a Blessed thing for the things of the Gospel to rest upon the Soul. Why? Because they have such a Power in them to Change the Heart, to Transform the Heart into the very Image of them,
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and the Truths of the Gospel have the clearest Image of God upon them; the Glory of God is Imprinted upon the Truths of the Gospel.
and the Truths of the Gospel have the Clearest Image of God upon them; the Glory of God is Imprinted upon the Truths of the Gospel.
cc dt n2 pp-f dt n1 vhb dt js n1 pp-f np1 p-acp pno32; dt n1 pp-f np1 vbz vvn p-acp dt n2 pp-f dt n1.
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Now that these should rest upon the Spirit, it must needs be a great Mercy. Another is this, It is that which makes them indeed to be Saving:
Now that these should rest upon the Spirit, it must needs be a great Mercy. another is this, It is that which makes them indeed to be Saving:
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All those Blessed things of the Gospel that are Revealed, they never come to be Saving,
All those Blessed things of the Gospel that Are Revealed, they never come to be Saving,
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until they come to rest upon the Soul; to be got into the Heart, and there to dwell and rest.
until they come to rest upon the Soul; to be god into the Heart, and there to dwell and rest.
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Mark that Scripture, in James 1. 21. Wherefore lay a part all Filthiness, and Superstuity of Naughtiness,
Mark that Scripture, in James 1. 21. Wherefore lay a part all Filthiness, and Superstuity of Naughtiness,
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and receive with Meekness the Ingraffed Word, which is able to save your Souls. Mark, Receive with Meekness the Word:and receive with Meekness the Ingrafted Word, which is able to save your Souls. Mark, Receive with Meekness the Word:
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But how? The Ingraffed Word, which is able to save your Souls.
But how? The Ingrafted Word, which is able to save your Souls.
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The Word of God can never save your Souls, till it comes to be an Ingraffed Word.
The Word of God can never save your Souls, till it comes to be an Ingrafted Word.
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Now these things I premise, to shew you the Excellency of this, that so I might have the more ground for an Exhortation by and by:
Now these things I premise, to show you the Excellency of this, that so I might have the more ground for an Exhortation by and by:
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To labour to keep the Word of God, I mean those Truths of the Gospel, that at any times comes to be discovered to you.
To labour to keep the Word of God, I mean those Truths of the Gospel, that At any times comes to be discovered to you.
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Now by way of Application, as brief as may be.
Now by Way of Application, as brief as may be.
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First, In the First place, Hence we see cause, the Ministers of the Gospel especially, see cause bitterly to Lament the want of this in their Auditory ordinarily.First, In the First place, Hence we see cause, the Ministers of the Gospel especially, see cause bitterly to Lament the want of this in their Auditory ordinarily.
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It's true, There are few that are faithful Preachers of the Gospel, but they do find that God doth at sometime or other Convice Men, and somewhat stir their Hearts:
It's true, There Are few that Are faithful Preachers of the Gospel, but they do find that God does At sometime or other Convice Men, and somewhat stir their Hearts:
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O, but this is that that they have cause bitterly to complain of, that those things that they deliver to them, that are the Precious and Glorious things of Jesus Christ,
Oh, but this is that that they have cause bitterly to complain of, that those things that they deliver to them, that Are the Precious and Glorious things of jesus christ,
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yet though they stir them a little for the while, yet they do not rest upon them.
yet though they stir them a little for the while, yet they do not rest upon them.
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It was a Complaint of Chrisostom, saith he, We Ministers are in a worse Condition, than any Work-men whatsoever:
It was a Complaint of Chrysostom, Says he, We Ministers Are in a Worse Condition, than any Workmen whatsoever:
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Take a Carpenter, he comes and works, and leaves his Work over-night, and comes the next day and finds it where it was as he left it;
Take a Carpenter, he comes and works, and leaves his Work overnight, and comes the next day and finds it where it was as he left it;
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his Work is no more forward, neither backward.
his Work is no more forward, neither backward.
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Oh! But it is not so with us Preachers, for we come and work upon the Hearts of People,
Oh! But it is not so with us Preachers, for we come and work upon the Hearts of People,
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and we bring it into a reasonable good forwardness, and we leave it one Night and come the next day;
and we bring it into a reasonable good forwardness, and we leave it one Night and come the next day;
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but woe to us, we find it not where we leave it:
but woe to us, we find it not where we leave it:
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We work upon their Hearts one Lords Day, and it may be they go away with some Resolutions, that they will break off their evil way,
We work upon their Hearts one lords Day, and it may be they go away with Some Resolutions, that they will break off their evil Way,
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and they will attend to the Ministry of the Word; but before the next Lords Day, they are quite off again:
and they will attend to the Ministry of the Word; but before the next lords Day, they Are quite off again:
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They are got again into some wicked Company or other, and they begin to harden their Hearts against those Blessed Truths;
They Are god again into Some wicked Company or other, and they begin to harden their Hearts against those Blessed Truths;
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so that our Condition is worse than any Work-mans whatsoever.
so that our Condition is Worse than any Workmans whatsoever.
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But though it be a sad Condition for the Ministers of the Gospel, yet know it is a sadder Condition for your selves:
But though it be a sad Condition for the Ministers of the Gospel, yet know it is a sadder Condition for your selves:
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You that heretofore have heard those Blessed things of the Gospel, and your Hearts have been taken with them, have they rested upon you? I put this to you in the Name of God, I say, Hath the Peace of the Gospel rested upon your Hearts? It may be, some of you may know Two or Three years ago, God began to work upon you, you began to have some Enlightning of Jesus Christ,
You that heretofore have herd those Blessed things of the Gospel, and your Hearts have been taken with them, have they rested upon you? I put this to you in the Name of God, I say, Hath the Peace of the Gospel rested upon your Hearts? It may be, Some of you may know Two or Three Years ago, God began to work upon you, you began to have Some Enlightening of jesus christ,
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and of the Kingdom of God; and you began to say, Blessed are those that shall be partakers of those things,
and of the Kingdom of God; and you began to say, Blessed Are those that shall be partakers of those things,
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but have these rested upon you.
but have these rested upon you.
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Hath not the Ministry of the Gospel been to some of you like a Ship, that when it is Sailing in the Water, it makes a great Impression for the present,
Hath not the Ministry of the Gospel been to Some of you like a Ship, that when it is Sailing in the Water, it makes a great Impression for the present,
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but let the Ship be gone and the Water is as smooth as ever it was? So many times,
but let the Ship be gone and the Water is as smooth as ever it was? So many times,
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when the Minister comes and open the Blessed Truths of the Gospel, they make a mighty Dent upon the Hearts of their Auditors;
when the Minister comes and open the Blessed Truths of the Gospel, they make a mighty Dent upon the Hearts of their Auditors;
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but within a little while their Hearts are like the Water:
but within a little while their Hearts Are like the Water:
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no man can see that ever there was an Impression of any Truth upon their Hearts.
no man can see that ever there was an Impression of any Truth upon their Hearts.
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Now know that this is a very sad thing to have the Gospel begin to Affect the Heart, but not to Rest.
Now know that this is a very sad thing to have the Gospel begin to Affect the Heart, but not to Rest.
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First, Consider, How vile is thy heart, it is an argument of strong corruption that is in thy heart that the things of the Gospel cannot stick there.
First, Consider, How vile is thy heart, it is an argument of strong corruption that is in thy heart that the things of the Gospel cannot stick there.
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And Consider, How vild it is, that wicked thoughts, vile base, unworthy, unclean, filthy thoughts can abide upon you.
And Consider, How vild it is, that wicked thoughts, vile base, unworthy, unclean, filthy thoughts can abide upon you.
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If the Devil dart in temptations they will abide and rest, why when he darts them in over-night, he can find them in the morning;
If the devil dart in temptations they will abide and rest, why when he darts them in overnight, he can find them in the morning;
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perhaps if you have some vain or unclean thoughts, you can role them up and down in your mind for half a night together;
perhaps if you have Some vain or unclean thoughts, you can role them up and down in your mind for half a night together;
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perhaps day after day, and night after night, base and filthy thoughts are rol'd up and down in your Spirits; these things can abide.
perhaps day After day, and night After night, base and filthy thoughts Are rolled up and down in your Spirits; these things can abide.
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Now what shall vile, filthy, ungodly thoughts rest in your hearts and shall not the Blessed and Glorious Truths of Jesus Christ and the things of the Kingdom of God rest upon your hearts?
Now what shall vile, filthy, ungodly thoughts rest in your hearts and shall not the Blessed and Glorious Truths of jesus christ and the things of the Kingdom of God rest upon your hearts?
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Yea, Consider further, That it is a most dangerous thing for an essay of mercy to pass away and to do no good,
Yea, Consider further, That it is a most dangerous thing for an essay of mercy to pass away and to do no good,
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for mercy to come and as it were make a trial upon the heart, and then leave it and no good done; this is a sad condition:
for mercy to come and as it were make a trial upon the heart, and then leave it and not good done; this is a sad condition:
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It is not so dangerous while Men and Women are in such an estate as the mercy of God hath not made an essay as it were upon them.
It is not so dangerous while Men and Women Are in such an estate as the mercy of God hath not made an essay as it were upon them.
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But now, When the Grace of the Gospel shall come to make an essay upon the heart, to make as it were a tryal upon the heart and to have the repulse, this is a dangerous thing;
But now, When the Grace of the Gospel shall come to make an essay upon the heart, to make as it were a trial upon the heart and to have the repulse, this is a dangerous thing;
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for an offer of Gods Grace to be rejected is very sad, to loose one opportunity of Gods Mercy is a very sad thing;
for an offer of God's Grace to be rejected is very sad, to lose one opportunity of God's Mercy is a very sad thing;
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how dost thou know that ever they will come upon thy heart with that power that once they did,
how dost thou know that ever they will come upon thy heart with that power that once they did,
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and therefore thy condition is very sad.
and Therefore thy condition is very sad.
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And know further, That when the Lord begins to reveal to thee the things of the Gospel, and thou puttest them off;
And know further, That when the Lord begins to reveal to thee the things of the Gospel, and thou puttest them off;
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those flashes of affection and conviction that thou hast had will prove to be matter of terror of conscience another day.
those flashes of affection and conviction that thou hast had will prove to be matter of terror of conscience Another day.
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Some poor Soul may say, Then Lord what shall become of me, God knows this is my condition;
some poor Soul may say, Then Lord what shall become of me, God knows this is my condition;
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I come many times to hear the word and I meet with those truths that do mightily take my heart for the present,
I come many times to hear the word and I meet with those truths that do mightily take my heart for the present,
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but the Lord knows all vanishes again:
but the Lord knows all Vanishes again:
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I think I could remember every thing that the Minister speaks while I am hearing of them, but they go out again;
I think I could Remember every thing that the Minister speaks while I am hearing of them, but they go out again;
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I hear that this is the Blessing of God upon the Sons of Peace, that the Truths of the Gospel should abide upon their hearts and rest there;
I hear that this is the Blessing of God upon the Sons of Peace, that the Truths of the Gospel should abide upon their hearts and rest there;
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O they do not rest with me: Now and then they come to me, but they do not rest with me.
Oh they do not rest with me: Now and then they come to me, but they do not rest with me.
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Now for the Answer to this, Perhaps they may not rest in thy memory, but yet if the Fruit and effect of them doth rest in thy heart, thou hast the Gospel resting in thy heart.
Now for the Answer to this, Perhaps they may not rest in thy memory, but yet if the Fruit and Effect of them does rest in thy heart, thou hast the Gospel resting in thy heart.
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As thus, Why perhaps the Water may pass through a Vessel, go quite through it and not stay;
As thus, Why perhaps the Water may pass through a Vessel, go quite through it and not stay;
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I, but yet there is so much Fruit of the passage of it thorow, as to keep the Vessel sweet:
I, but yet there is so much Fruit of the passage of it thorough, as to keep the Vessel sweet:
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Though you cannot take up any Water from it, but it is all gone; yet I say it keeps the Vessel sweet:
Though you cannot take up any Water from it, but it is all gone; yet I say it keeps the Vessel sweet:
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So I may say to those that have the weakest memories, and yet the Lord hath wrought any degree of Grace,
So I may say to those that have the Weakest memories, and yet the Lord hath wrought any degree of Grace,
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though thy memory be so weak that thou canst not remember (I speak this to those that have weak memories naturally) and there is nothing that their Souls do more desire then this;
though thy memory be so weak that thou Canst not Remember (I speak this to those that have weak memories naturally) and there is nothing that their Souls do more desire then this;
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O that they might keep those things that they hear, they would think themselves the most happy Creatures in the world;
Oh that they might keep those things that they hear, they would think themselves the most happy Creatures in the world;
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if those truths that sometimes they hear might rest upon them: I speak to those.
if those truths that sometime they hear might rest upon them: I speak to those.
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Is it so with thy heart? Then though thou canst not remember, yet if those truths keep thy heart sweet, they keep thy heart from filthy lusts that they do not abide in thy heart, thy heart is kept savory by them;
Is it so with thy heart? Then though thou Canst not Remember, yet if those truths keep thy heart sweet, they keep thy heart from filthy Lustiest that they do not abide in thy heart, thy heart is kept savoury by them;
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if there be this effect abiding upon thy heart to keep it savory and sweet, this Peace of the Gospel may rest with thee though thou canst not remember particulars.
if there be this Effect abiding upon thy heart to keep it savoury and sweet, this Peace of the Gospel may rest with thee though thou Canst not Remember particulars.
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A Man or Woman perhaps they cannot remember what Meat they ate a little while since,
A Man or Woman perhaps they cannot Remember what Meat they ate a little while since,
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but they find themselves nourished by that Meat.
but they find themselves nourished by that Meat.
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So for the word of God, that is the food of thy Soul, though thou canst not remember and give an account of such and such things thou do'st hear in the word,
So for the word of God, that is the food of thy Soul, though thou Canst not Remember and give an account of such and such things thou dost hear in the word,
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but yet do'st thou find that thou art nourished by it; I say, the good things of the Gospel then do rest upon thy Soul.
but yet dost thou find that thou art nourished by it; I say, the good things of the Gospel then do rest upon thy Soul.
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Then if this be so great a Blessing, O that I could but convince you this day to go away with your hearts taken with this Blessing;
Then if this be so great a Blessing, Oh that I could but convince you this day to go away with your hearts taken with this Blessing;
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O that all of you were convinc'd this day.
Oh that all of you were convinced this day.
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We hear that it is not enough for us to have sudden apprehensions, when we hear the Blessed things of the Gospel;
We hear that it is not enough for us to have sudden apprehensions, when we hear the Blessed things of the Gospel;
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but that that is indeed the blessing of God upon a Son of Peace, it is to have the good things of the Gospel abide and rest upon them.
but that that is indeed the blessing of God upon a Son of Peace, it is to have the good things of the Gospel abide and rest upon them.
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O then, that it might be so with us!
O then, that it might be so with us!
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O that the Lord would help us, that whatsoever we hear, we may not only be taken with the hearing of it,
O that the Lord would help us, that whatsoever we hear, we may not only be taken with the hearing of it,
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but that it might rest upon our Hearts. I shall propound some Rules unto you. First, When you come, you must endeavour to bring soft Hearts, and tender Spirits:
but that it might rest upon our Hearts. I shall propound Some Rules unto you. First, When you come, you must endeavour to bring soft Hearts, and tender Spirits:
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What Truths you do know, you must work upon your Hearts before you come, to labour to soften your Hearts.
What Truths you do know, you must work upon your Hearts before you come, to labour to soften your Hearts.
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We know that the Truths of God are compared in Scripture to Nails, that are fastened by the Ministers of God in the Assemblies, Eccles. 12. 11. Now when you come to fasten a Nail or a Goad,
We know that the Truths of God Are compared in Scripture to Nails, that Are fastened by the Ministers of God in the Assemblies, Eccles. 12. 11. Now when you come to fasten a Nail or a Goad,
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if the thing be a Stone, you cannot fasten it:
if the thing be a Stone, you cannot fasten it:
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A Work-man if he would drive a Nail into a Wall, if he meet with a Flint, the Nail cannot enter,
A Workman if he would drive a Nail into a Wall, if he meet with a Flint, the Nail cannot enter,
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but there must be some thing that must yield to make it rest: So you must labour to bring yielding and soft Hearts.
but there must be Some thing that must yield to make it rest: So you must labour to bring yielding and soft Hearts.
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Secondly, When you come to hear, come so as to make account that now you come to attend upon God,Secondly, When you come to hear, come so as to make account that now you come to attend upon God,
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and that while any Truth of the Gospel is Revealing to you, God is coming nigh unto your Souls, in those things that concern your Eternal good.
and that while any Truth of the Gospel is Revealing to you, God is coming High unto your Souls, in those things that concern your Eternal good.
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If the Hearts of People did attend upon the Ministry of the Gospel thus, that is, We are here, O Lord, in thy Presence now, to hear what Thou hast to Reveal unto us;
If the Hearts of People did attend upon the Ministry of the Gospel thus, that is, We Are Here, Oh Lord, in thy Presence now, to hear what Thou hast to Reveal unto us;
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and we believe that in this thine Ordinance, when Thou art making known any Truth of the Gospel to us, Thou art coming nigh to our Souls in a matter that Concerns our Eternal good.
and we believe that in this thine Ordinance, when Thou art making known any Truth of the Gospel to us, Thou art coming High to our Souls in a matter that Concerns our Eternal good.
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If you did attend thus, certainly every Truth would get into your Hearts.
If you did attend thus, Certainly every Truth would get into your Hearts.
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Thirdly, When you find the Truth beginning to work upon your Hearts, then Dart up some Ejaculations in your own Thoughts: Lord, set home this.Thirdly, When you find the Truth beginning to work upon your Hearts, then Dart up Some Ejaculations in your own Thoughts: Lord, Set home this.
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So you may do, and not hinder your hearing: Lord, Thou beginnest to stir my Heart, O Lord, keep my Heart in this frame.
So you may do, and not hinder your hearing: Lord, Thou beginnest to stir my Heart, Oh Lord, keep my Heart in this frame.
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As we read of David, when as he saw the People in a good Frame, 1 Chron. 29. 18. saith he, O Lord God of Abraham, Isaac, and of Israel our Fathers, keep this for ever in the Imagination of the Thoughts of the Heart of thy People.
As we read of David, when as he saw the People in a good Frame, 1 Chronicles 29. 18. Says he, Oh Lord God of Abraham, Isaac, and of Israel our Father's, keep this for ever in the Imagination of the Thoughts of the Heart of thy People.
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And the truth is, We would willingly Dart up such a Prayer to God, if we knew how God did begin to stir you? But you know how God is communing with your Hearts,
And the truth is, We would willingly Dart up such a Prayer to God, if we knew how God did begin to stir you? But you know how God is communing with your Hearts,
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when you hear us speaking to you, therefore do you your selves Dart up such an Ejaculation to God:
when you hear us speaking to you, Therefore do you your selves Dart up such an Ejaculation to God:
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O Lord God, keep this Truth in the Thoughts of my Heart for ever.
Oh Lord God, keep this Truth in the Thoughts of my Heart for ever.
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A Fourth Rule is this, You must not trust your own Hearts, never trust to sudden Affections and Resolutions.
A Fourth Rule is this, You must not trust your own Hearts, never trust to sudden Affections and Resolutions.
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This Text is most excellent for this purpose, Mark how David Prays, Keep this in the Thoughts of the Heart of thy People,
This Text is most excellent for this purpose, Mark how David Prays, Keep this in the Thoughts of the Heart of thy People,
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and prepare their Hearts unto Thee. Why were they not prepared to God? Their Hearts were mightily up for God,and prepare their Hearts unto Thee. Why were they not prepared to God? Their Hearts were mightily up for God,
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and yet it appears that David would not take this scarce for a Preparation, but the Lord must still work further and further.
and yet it appears that David would not take this scarce for a Preparation, but the Lord must still work further and further.
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So when thou feelest thy Heart a little stirr'd, do not think that the work is presently done,
So when thou Feel thy Heart a little stirred, do not think that the work is presently done,
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but pray to God to prepare thy Heart, and that He would go on with that Blessed work of His.
but pray to God to prepare thy Heart, and that He would go on with that Blessed work of His.
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And then another Rule is this, Labour after thou art gone, to work the Truths upon thy Heart by Meditation, that so they may abide.
And then Another Rule is this, Labour After thou art gone, to work the Truths upon thy Heart by Meditation, that so they may abide.
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Would you have a Salve that should do good to an Affected Member? It is not only the laying of the Salve upon the Body,
Would you have a Salve that should do good to an Affected Member? It is not only the laying of the Salve upon the Body,
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but to rub it that it may get in and supple the part.
but to rub it that it may get in and supple the part.
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So when the Lord comes to present the Blessed Truths of the Gospel to you, you must labour to rub them upon your Hearts by Meditation.
So when the Lord comes to present the Blessed Truths of the Gospel to you, you must labour to rub them upon your Hearts by Meditation.
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Another Rule is, Turn all that you hear into Prayer:
another Rule is, Turn all that you hear into Prayer:
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That is, When you have heard any truth that hath taken and affected your Souls, get alone into your Closets,
That is, When you have herd any truth that hath taken and affected your Souls, get alone into your Closets,
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and before you go about any other Business, fall down before the Lord, and turn that which you have heard into Prayer;
and before you go about any other Business, fallen down before the Lord, and turn that which you have herd into Prayer;
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it were a good Rule for your Direction, and you will find an admirable benefit by this, you will find this to help your Memory much.
it were a good Rule for your Direction, and you will find an admirable benefit by this, you will find this to help your Memory much.
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Do but henceforward observe this Rule that now is tendered unto you as from the Lord, work the matter that you hear upon your Hearts by Prayer.
Do but henceforward observe this Rule that now is tendered unto you as from the Lord, work the matter that you hear upon your Hearts by Prayer.
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And further, Take heed of Temptations, keep a narrow Watch over your Hearts, take heed that some Temptations do not come secretly to steal away that blessed Truth that you have heard:
And further, Take heed of Temptations, keep a narrow Watch over your Hearts, take heed that Some Temptations do not come secretly to steal away that blessed Truth that you have herd:
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For the Devil will labour, as I told you, the place is full of Angels, and so it is full of Devils too:
For the devil will labour, as I told you, the place is full of Angels, and so it is full of Devils too:
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The Devil is watching who it is that is stirred with the hearing of the Gospel,
The devil is watching who it is that is stirred with the hearing of the Gospel,
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and he presently is labouring to draw out all the Power and Efficacy: Therefore watch against Temptations.
and he presently is labouring to draw out all the Power and Efficacy: Therefore watch against Temptations.
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Another Rule will be this, Often call your Hearts unto an account, oftentimes be communing with your own Hearts in this manner:
another Rule will be this, Often call your Hearts unto an account, oftentimes be communing with your own Hearts in this manner:
j-jn n1 vmb vbi d, av vvb po22 n2 p-acp dt n1, av vbb vvg p-acp po22 d n2 p-acp d n1:
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O my Soul, was there not such a time that thou wert stirr'd and affected,
Oh my Soul, was there not such a time that thou Wertenberg stirred and affected,
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when thou did'st hear such and such things? Why what is become of all thy Stirrings,
when thou didst hear such and such things? Why what is become of all thy Stirrings,
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and of all those Resolutions and Truths, that thou hast heard? O my Soul, where are they? What hast thou done with them? O, it would be of admirable Use,
and of all those Resolutions and Truths, that thou hast herd? O my Soul, where Are they? What hast thou done with them? O, it would be of admirable Use,
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if you would take an account of your hearts.
if you would take an account of your hearts.
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But when Men and Women are stirr'd sometimes, and go away and never call their Hearts to an account what is become of them;
But when Men and Women Are stirred sometime, and go away and never call their Hearts to an account what is become of them;
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no marvel though the things of the Gospel do not abide, but vanish all, and are as Water spilt upon the Ground.
no marvel though the things of the Gospel do not abide, but vanish all, and Are as Water spilled upon the Ground.
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And further, Take heed of secret sins:
And further, Take heed of secret Sins:
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Thou hast no power to purge thy Heart, but thou may'st in great measure abandon the Acts of sin.
Thou hast no power to purge thy Heart, but thou Mayest in great measure abandon the Acts of since.
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That Man or Woman that lives in a Secret sin, I say, that Secret sin will either Eat out the Truths that he hath heard,
That Man or Woman that lives in a Secret since, I say, that Secret since will either Eat out the Truths that he hath herd,
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or the Truth will Eat out that sin.
or the Truth will Eat out that since.
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Thou comest to hear the Word, and hast many Blessed things Revealed to thee, I say, they will either Eat out thy Secret sin,
Thou Comest to hear the Word, and hast many Blessed things Revealed to thee, I say, they will either Eat out thy Secret since,
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or thy Secret sin will Eat out them: And which of the two do'st thou think, thou hadst best be rid of?
or thy Secret since will Eat out them: And which of the two dost thou think, thou Hadst best be rid of?
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And if thou wouldst have them abide, turn all into Practice; that is, fall a Doing:
And if thou Wouldst have them abide, turn all into Practice; that is, fallen a Doing:
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Do not content thy self with Affections and Resolutions, but fall a Doing; and that doth mightily settle the Truth, when it comes once to be Practised.
Do not content thy self with Affections and Resolutions, but fallen a Doing; and that does mightily settle the Truth, when it comes once to be Practised.
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As now in a Temptation, the Temptation is not settled until the Devil hath got something done according to the Temptation;
As now in a Temptation, the Temptation is not settled until the devil hath god something done according to the Temptation;
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and when something is done, then the Temptation settles.
and when something is done, then the Temptation settles.
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So concerning the Truths of the Gospel, a Man it may be hath some Resolutions and Desires,
So Concerning the Truths of the Gospel, a Man it may be hath Some Resolutions and Desires,
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but till there be somewhat done, some Duties set upon, some Reformation in thy Way and Life, the Truth doth not settle;
but till there be somewhat done, Some Duties Set upon, Some Reformation in thy Way and Life, the Truth does not settle;
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but the doing somewhat according to what thou do'st hear, that doth mightily settle the Truth upon thy Soul. O think thus, There is such and such a thing made known to me;
but the doing somewhat according to what thou dost hear, that does mightily settle the Truth upon thy Soul. O think thus, There is such and such a thing made known to me;
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O, it may do my Soul good for ever:
Oh, it may do my Soul good for ever:
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And if you did but keep those things that you hear, they would do your Souls good;
And if you did but keep those things that you hear, they would do your Souls good;
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they would do your Souls good in time of Affliction:
they would do your Souls good in time of Affliction:
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If the Truths of the Gospel did rest upon your Hearts, they would Comfort you then.
If the Truths of the Gospel did rest upon your Hearts, they would Comfort you then.
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So it was with David, I had perished in mine Affliction, but thy Word did Comfort me.
So it was with David, I had perished in mine Affliction, but thy Word did Comfort me.
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So if you would lay up that which you hear, when you come upon your Sick-beds,
So if you would lay up that which you hear, when you come upon your Sick-beds,
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or in any Trouble, it would mightily help you and comfort you.
or in any Trouble, it would mightily help you and Comfort you.
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O these Truths of the Gospel, would be very good Companions when you are in your Journey,
O these Truths of the Gospel, would be very good Sodales when you Are in your Journey,
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or in your Business, they would Commune with your Hearts:
or in your Business, they would Commune with your Hearts:
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And, O what Comfort would they be unto your Souls? So we read in Prov. 6. 21. Bind them continually upon thine Heart.
And, Oh what Comfort would they be unto your Souls? So we read in Curae 6. 21. Bind them continually upon thine Heart.
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So I may say, What Truths of the Gospel you hear, bind them continually upon thy Heart, and about thy Neck;
So I may say, What Truths of the Gospel you hear, bind them continually upon thy Heart, and about thy Neck;
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when thou goest it shall Lead thee, when thou sleepest it shall Keep thee, and when thou awakest it shall Talk with thee:
when thou goest it shall Led thee, when thou Sleepest it shall Keep thee, and when thou awakest it shall Talk with thee:
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When you awake in the Night season, you Toss up and down upon your Beds, and know not what to think upon;
When you awake in the Night season, you Toss up and down upon your Beds, and know not what to think upon;
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but had you kept the Truths of the Gospel, they would Talk with you, yea, you might Converse with Jesus Christ even as you lie in your Beds.
but had you kept the Truths of the Gospel, they would Talk with you, yea, you might Converse with jesus christ even as you lie in your Beds.
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And if they did rest in your Hearts, then when Death did come they would be Comfortable,
And if they did rest in your Hearts, then when Death did come they would be Comfortable,
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then they will be sweet one day.
then they will be sweet one day.
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Ask a Dying Soul, what Peace with God is worth? How many have lain upon their Sick and Death-Beds,
Ask a Dying Soul, what Peace with God is worth? How many have lain upon their Sick and Death-Beds,
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and then remembred, O the sweet Truths that once I heard, I would give a Thousand Worlds I had them again.
and then remembered, Oh the sweet Truths that once I herd, I would give a Thousand World's I had them again.
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O that they did but come now at this time to my Heart, with as great a power as they did at such a time.
O that they did but come now At this time to my Heart, with as great a power as they did At such a time.
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Now that you might have those Blessed things of the Gospel to Comfort your Hearts, keep them now.
Now that you might have those Blessed things of the Gospel to Comfort your Hearts, keep them now.
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And besides, They will be a Means to make you to be very useful to others.
And beside, They will be a Means to make you to be very useful to Others.
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What's the Reason why Men and Women, when they go to Visit their Sick Neighbours, they are so Barren in their Conference, they say,
What's the Reason why Men and Women, when they go to Visit their Sick Neighbours, they Are so Barren in their Conference, they say,
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How do you? And God comfort you; and so:
How do you? And God Comfort you; and so:
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I, but what have you of the Doctrine of Reconciliation with God, and the way of Attonement with God? What have you to help their troubled Consciences,
I, but what have you of the Doctrine of Reconciliation with God, and the Way of Atonement with God? What have you to help their troubled Consciences,
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and to pacifie them? Can you bring unto them any Truths you have heard? You have Liv'd under the Ministry of the Gospel a long time, what is become of them? If you had been a Child of Peace,
and to pacify them? Can you bring unto them any Truths you have herd? You have Lived under the Ministry of the Gospel a long time, what is become of them? If you had been a Child of Peace,
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then you would have been able to have carried these things unto your Sick Neighbours, and to have done a great deal of good unto them.
then you would have been able to have carried these things unto your Sick Neighbours, and to have done a great deal of good unto them.
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But alas, You go with a barren Heart, and carry nothing at all: And why? Because the Truths of the Gospel have not abode with you.
But alas, You go with a barren Heart, and carry nothing At all: And why? Because the Truths of the Gospel have not Abided with you.
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O how full should our Hearts be with Jesus Christ, if but one Truth, every Sermon we heard, did rest in our Hearts.
O how full should our Hearts be with jesus christ, if but one Truth, every Sermon we herd, did rest in our Hearts.
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And take but this one Meditation along with you, the Blessed things of the Peace of the Gospel are such,
And take but this one Meditation along with you, the Blessed things of the Peace of the Gospel Are such,
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as if ever I be Sav'd, I must be Praising of the Name of God for unto all Eternity.
as if ever I be Saved, I must be Praising of the Name of God for unto all Eternity.
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Now shall I not Labour that they should rest upon my Heart here, seeing they must be the Matter that I must Bless the Name of God everlastingly for.
Now shall I not Labour that they should rest upon my Heart Here, seeing they must be the Matter that I must Bless the Name of God everlastingly for.
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And thus (though I have past some things over) you have had the Substance of what I intended to Speak of:
And thus (though I have passed Some things over) you have had the Substance of what I intended to Speak of:
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And that is, That those that are the Sons of Peace, have this Blessing upon them:
And that is, That those that Are the Sons of Peace, have this Blessing upon them:
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They have not only the sudden apprehensions and flashes of Affection, in being moved with the Glorious things of the Gospel,
They have not only the sudden apprehensions and flashes of Affection, in being moved with the Glorious things of the Gospel,
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but all the good things of the Gospel abides and rest upon them.
but all the good things of the Gospel abides and rest upon them.
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Sermon IV. Luke 10. 6. Your Peace shall rest upon it, &c. THe Third Note from the Blessing that here the Entertainers of the Gospel shall have, is this:
Sermon IV. Luke 10. 6. Your Peace shall rest upon it, etc. THe Third Note from the Blessing that Here the Entertainers of the Gospel shall have, is this:
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That where there is but any one in a Place, or in a Family, that shall Entertain the Gospel, the whole Family shall be the better for that one.
That where there is but any one in a Place, or in a Family, that shall Entertain the Gospel, the Whole Family shall be the better for that one.
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And the Note is Raised from this Particle, It: Your Peace shall rest upon it.
And the Note is Raised from this Particle, It: Your Peace shall rest upon it.
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He doth not say, Your Peace shall rest upon him only, though that's true, It shall rest upon him principally:
He does not say, Your Peace shall rest upon him only, though that's true, It shall rest upon him principally:
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But he saith, Your Peace shall rest upon it:
But he Says, Your Peace shall rest upon it:
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That is, If a Son of Peace be in the Family, your Peace shall rest upon the Family;
That is, If a Son of Peace be in the Family, your Peace shall rest upon the Family;
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that is, there shall be some good come unto the Family, by reason of any one Son of Peace that's there:
that is, there shall be Some good come unto the Family, by reason of any one Son of Peace that's there:
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If there be but one that doth Entertain the Gospel, the Family may come to have a Blessing by that.
If there be but one that does Entertain the Gospel, the Family may come to have a Blessing by that.
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If it be but a poor Servant, or poor Child that shall receive the Gospel, there may come a great deal of good to the Family, by such a Servant;
If it be but a poor Servant, or poor Child that shall receive the Gospel, there may come a great deal of good to the Family, by such a Servant;
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but if it be a Governour of the Family, then the Blessing will be more.
but if it be a Governor of the Family, then the Blessing will be more.
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For we find in the Gospel often, where the Governour of the Family Believed, it is said, that the whole Houshold did believe and were Baptized:
For we find in the Gospel often, where the Governor of the Family Believed, it is said, that the Whole Household did believe and were Baptised:
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And we find often in the Gospel of Believing Families, and indeed there is a greater Blessing of God upon a Family, where the Governours are Believers, than we are aware of:
And we find often in the Gospel of Believing Families, and indeed there is a greater Blessing of God upon a Family, where the Governors Are Believers, than we Are aware of:
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A Blessing, I say, upon the Family:
A Blessing, I say, upon the Family:
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That let there be any Governour, or any that is a Son of Peace, the Family is the better for it;
That let there be any Governor, or any that is a Son of Peace, the Family is the better for it;
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God many times will spare them the rather, because of them.
God many times will spare them the rather, Because of them.
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In Isa. 65. 8. Thus saith the Lord, as the new Wine is found in the Cluster,
In Isaiah 65. 8. Thus Says the Lord, as the new Wine is found in the Cluster,
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and one saith, Destroy it not, for a Blessing is in it: So will I do for my Servants sake, that I may not Destroy them all. and one Says, Destroy it not, for a Blessing is in it: So will I do for my Servants sake, that I may not Destroy them all.
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Many times in a place where there are a great many Ungodly ones, yet if there be but a few that are Godly,
Many times in a place where there Are a great many Ungodly ones, yet if there be but a few that Are Godly,
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as the new Wine in the Cluster, the Lord saith, Destroy it not, for a Blessing is in it.
as the new Wine in the Cluster, the Lord Says, Destroy it not, for a Blessing is in it.
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There are some good Grapes there, though a great many Rotten ones; and a Blessing is in it, and therefore Destroy it not:
There Are Some good Grapes there, though a great many Rotten ones; and a Blessing is in it, and Therefore Destroy it not:
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So saith God many times of a Family, where there are some good ones, Destroy it not, saith God,
So Says God many times of a Family, where there Are Some good ones, Destroy it not, Says God,
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for a Blessing is in this Family.
for a Blessing is in this Family.
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It is very observable, that which we read concerning the House of Jeroboam, 1 Kings 14. 10. compared with ver. 13. In ver. 10. There the Lord Threatens, that He will bring Evil upon the House of Jeroboam, and will Cut off from Jeroboam, &c. Well,
It is very observable, that which we read Concerning the House of Jeroboam, 1 Kings 14. 10. compared with for. 13. In ver. 10. There the Lord Threatens, that He will bring Evil upon the House of Jeroboam, and will cut off from Jeroboam, etc. Well,
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but this must not come presently, the Lord would not presently bring the Evil upon them;
but this must not come presently, the Lord would not presently bring the Evil upon them;
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but He would stay till He had taken away one out of the Family, ver. 12, 13. Arise thou therefore, get thee to thine own House;
but He would stay till He had taken away one out of the Family, ver. 12, 13. Arise thou Therefore, get thee to thine own House;
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and when thy feet enter into the City, the Child shall die. And all Israel shall Mourn for him and Bury him:
and when thy feet enter into the city, the Child shall die. And all Israel shall Mourn for him and Bury him:
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For he only of Jeroboam shall come to the Grave, because in him is found some good thing towards the Lord God of Israel, in the House of Jeroboam.For he only of Jeroboam shall come to the Grave, Because in him is found Some good thing towards the Lord God of Israel, in the House of Jeroboam.
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Mark, How God takes notice of any in a wicked Family: If there be but any one, a Child, that hath some good thing in it;
Mark, How God Takes notice of any in a wicked Family: If there be but any one, a Child, that hath Some good thing in it;
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because but some good thing, the Lord takes special Notice of such a one in the Family.
Because but Some good thing, the Lord Takes special Notice of such a one in the Family.
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Therefore, though his House should be Destroyed, yet this Child must be taken away first, Because in him there is found some good thing towards the Lord God of Israel.
Therefore, though his House should be Destroyed, yet this Child must be taken away First, Because in him there is found Some good thing towards the Lord God of Israel.
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Mark, It is but some good thing, and towards the Lord God of Israel, and a Child; but this was in the House of Jeroboam. Let there be but a Child that hath some good thing in a wicked Family, the Lord takes special Notice of it,
Mark, It is but Some good thing, and towards the Lord God of Israel, and a Child; but this was in the House of Jeroboam. Let there be but a Child that hath Some good thing in a wicked Family, the Lord Takes special Notice of it,
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and there may come a Blessing upon the Family, even for the sake of such a one.
and there may come a Blessing upon the Family, even for the sake of such a one.
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The Reason of it is, Because if there be any in a Family that Entertains the Gospel, there the Lord hath the Glory of His Name, that He doth most rejoyce in.
The Reason of it is, Because if there be any in a Family that Entertains the Gospel, there the Lord hath the Glory of His Name, that He does most rejoice in.
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It cannot but please the Lord to have the Glory of His Name to be owned in a Family, and held forth:
It cannot but please the Lord to have the Glory of His Name to be owned in a Family, and held forth:
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And if there be but any one in a Family that shall Entertain the Gospel, who knows what good such a one may do.
And if there be but any one in a Family that shall Entertain the Gospel, who knows what good such a one may do.
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If there be one in a Family to hold forth Christ, here is a Way and Means to draw others, to the Love of Christ.
If there be one in a Family to hold forth christ, Here is a Way and Means to draw Others, to the Love of christ.
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If God Convert the Husband, he may draw the Wife;
If God Convert the Husband, he may draw the Wife;
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or if God Convert the Wife, she may draw the Husband, 1 Cor. 7. 16. For what knowest thou, O Wife,
or if God Convert the Wife, she may draw the Husband, 1 Cor. 7. 16. For what Knowest thou, Oh Wife,
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whether thou shalt save thy Husband? Or how knowest thou, O Man, whether thou shalt save thy Wife? It is spoken in the Case of Unbelievers, where one was an Unbeliever,whither thou shalt save thy Husband? Or how Knowest thou, Oh Man, whither thou shalt save thy Wife? It is spoken in the Case of Unbelievers, where one was an Unbeliever,
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and the other God had Converted:
and the other God had Converted:
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And in that Case, the Question was, Whether they were to stay one with another, one being an Infidel,
And in that Case, the Question was, Whither they were to stay one with Another, one being an Infidel,
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and the other a Believer? Yea, saith the Apostle, For what knowest thou, O Wife, whether thou shalt save thy Husband? Or thou, O Husband,
and the other a Believer? Yea, Says the Apostle, For what Knowest thou, Oh Wife, whither thou shalt save thy Husband? Or thou, Oh Husband,
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whether thou shalt save thy Wife? And so, I say, What knowest thou, O Child,whither thou shalt save thy Wife? And so, I say, What Knowest thou, Oh Child,
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whether thou mayest save thy Brother, or Sister? Or thou, O Servant, whether thou mayest save thy Fellow-Servant? And if thou be so,
whither thou Mayest save thy Brother, or Sister? Or thou, Oh Servant, whither thou Mayest save thy Fellow servant? And if thou be so,
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then how vile are they that shall Malign and Oppose, Scorn and Contemn, any in a Family,
then how vile Are they that shall Malign and Oppose, Scorn and Contemn, any in a Family,
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when God doth begin to work any good upon them? We know it is ordinary, That if the Lord begins to strike one Soul in a Family, the Child,
when God does begin to work any good upon them? We know it is ordinary, That if the Lord begins to strike one Soul in a Family, the Child,
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or the Servant, with some Work of His Spirit, that they begin to Inquire after the things of God,
or the Servant, with Some Work of His Spirit, that they begin to Inquire After the things of God,
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and to Entertain the things of the Gospel, his Brother will scorn him, or Sister, or Fellow-Servant will deride him:
and to Entertain the things of the Gospel, his Brother will scorn him, or Sister, or Fellow servant will deride him:
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Perhaps his Master that Lov'd him before, will now Hate him, and be ready upon all occasions to shew Displeasure against him.
Perhaps his Master that Loved him before, will now Hate him, and be ready upon all occasions to show Displeasure against him.
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Yea, perhaps the very Father, out of whose Loyns the poor Child comes, will deride him:
Yea, perhaps the very Father, out of whose Loins the poor Child comes, will deride him:
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What shall we have of you now? O, you are grown so Precise, that now you will be Spoil'd, and good for nothing:
What shall we have of you now? O, you Are grown so Precise, that now you will be Spoiled, and good for nothing:
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And so perhaps the Mother, out of whose Womb it came, will now Hate it.
And so perhaps the Mother, out of whose Womb it Come, will now Hate it.
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But, O thou wretched Parent, thou shouldest rather Bless God, that God begins to work in thy Family, that He begins to work upon one that came out of thy Loyns;
But, Oh thou wretched Parent, thou Shouldst rather Bless God, that God begins to work in thy Family, that He begins to work upon one that Come out of thy Loins;
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for thou do'st not know, but that this Child may do thy Soul goood.
for thou dost not know, but that this Child may do thy Soul good.
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Thou wert the means for the Natural life of it, who knows but God intends to make this Child to be a means for thy Eternal Life.
Thou Wertenberg the means for the Natural life of it, who knows but God intends to make this Child to be a means for thy Eternal Life.
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And so wretched Master and Mistress in a Family, that shall less regard a Servant when God begins to work upon their Hearts, than you did before.
And so wretched Master and Mistress in a Family, that shall less regard a Servant when God begins to work upon their Hearts, than you did before.
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And you, whom God is pleased to begin to Reveal the Blessed things of the Gospel to,
And you, whom God is pleased to begin to Reveal the Blessed things of the Gospel to,
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and to give your Hearts to Entertain them, and yet you Live in wicked Families; Do you Labour to be Blessings to the Family:
and to give your Hearts to Entertain them, and yet you Live in wicked Families; Do you Labour to be Blessings to the Family:
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Improve what God hath given you, for the good of the Family.
Improve what God hath given you, for the good of the Family.
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And do you Walk so, as to manifest the Power of the Gospel, that your Souls doth Entertain, that you may Live convincingly in the Family where you Live? And though they do Hate and Scorn you for the present,
And do you Walk so, as to manifest the Power of the Gospel, that your Souls does Entertain, that you may Live convincingly in the Family where you Live? And though they do Hate and Scorn you for the present,
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yet with your humble Walking, they may be forced to say, Verily God is Working upon this Servant,
yet with your humble Walking, they may be forced to say, Verily God is Working upon this Servant,
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and God is Working upon this Child.
and God is Working upon this Child.
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It should be the Care of Children, or Servants, or Wives, or Husbands, that live among such as are Wicked,
It should be the Care of Children, or Servants, or Wives, or Husbands, that live among such as Are Wicked,
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when God begins to Work upon them, they must be very careful to hold forth the Glory,
when God begins to Work upon them, they must be very careful to hold forth the Glory,
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and Beauty of the Gospel in their Lives, to Convince those that they Live withal.
and Beauty of the Gospel in their Lives, to Convince those that they Live withal.
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And you that are in such a Family, if God doth begin to stir any in the Family, do you Improve them to the uttermost you can:
And you that Are in such a Family, if God does begin to stir any in the Family, do you Improve them to the uttermost you can:
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And howsoever you may think there is little in it, yet when God begins to stir the Heart of one, Salvation may be come to the House;
And howsoever you may think there is little in it, yet when God begins to stir the Heart of one, Salvation may be come to the House;
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and the Lord doth expect that you should Improve that Work of His upon your own Hearts,
and the Lord does expect that you should Improve that Work of His upon your own Hearts,
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or otherwise your Consciences will Terrifie you another day.
or otherwise your Consciences will Terrify you Another day.
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O, I saw God working upon my Fellow-Servant, or Brother, or Sister, but I neglected it, otherwise my Soul might have had good.
O, I saw God working upon my Fellow servant, or Brother, or Sister, but I neglected it, otherwise my Soul might have had good.
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And so much for that Note: If the Son of Peace be there, your Peace shall rest upon it: That is, upon the Family.
And so much for that Note: If the Son of Peace be there, your Peace shall rest upon it: That is, upon the Family.
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The last Note is, Go, saith Christ, and into whatsoever House, or City you enter, do thus and thus:
The last Note is, Go, Says christ, and into whatsoever House, or city you enter, do thus and thus:
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And if the Son of Peace be there, your Peace shall rest upon it. And if the Son of Peace be there, your Peace shall rest upon it.
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That is, You shall be made an Instrument of good unto them, so as to bring the glorious Peace of the Gospel unto them.
That is, You shall be made an Instrument of good unto them, so as to bring the glorious Peace of the Gospel unto them.
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From whence the Note is this:
From whence the Note is this:
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That it is a great Encouragement to the Ministers of the Gospel, to think what abundance of good they may do,
That it is a great Encouragement to the Ministers of the Gospel, to think what abundance of good they may do,
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if God shall be but pleased to Bless their Ministry.
if God shall be but pleased to Bless their Ministry.
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Christ did foretel both His Disciples and Apostles, that they were like to have hard Work of it, in the Carrying of His Name abroad in the World:
christ did foretell both His Disciples and Apostles, that they were like to have hard Work of it, in the Carrying of His Name abroad in the World:
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But for their Encouragement, He tells them this;
But for their Encouragement, He tells them this;
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Go your way and Preach, and if there be any Son of Peace, your Peace shall rest upon it. Go your Way and Preach, and if there be any Son of Peace, your Peace shall rest upon it.
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As if He should say, You shall be made a glorious Instrument of doing good unto them,
As if He should say, You shall be made a glorious Instrument of doing good unto them,
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and let this be your Encouragement:
and let this be your Encouragement:
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And, indeed, it is a great Encouragement for any Minister of God, to Venture his very Life,
And, indeed, it is a great Encouragement for any Minister of God, to Venture his very Life,
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and to do or Suffer any thing in the World;
and to do or Suffer any thing in the World;
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though but upon this Supposition, That if God shall be pleased but to Bless my Ministry,
though but upon this Supposition, That if God shall be pleased but to Bless my Ministry,
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then the Lord shall make me an Instrument to bring Peace to that place, even Peace between God and their Souls;
then the Lord shall make me an Instrument to bring Peace to that place, even Peace between God and their Souls;
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to be the Means to Convey all the good unto them, that Jesus Christ hath Purchased by His Blood.
to be the Means to Convey all the good unto them, that jesus christ hath Purchased by His Blood.
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This seem'd to be the Encouragement that God gave to Jeremiah, in Chap. 36. And that was in another kind, Jeremiah was to go and reveal the Threats of God;
This seemed to be the Encouragement that God gave to Jeremiah, in Chap. 36. And that was in Another kind, Jeremiah was to go and reveal the Treats of God;
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but Mark what his Encouragement was, in ver. 3. It may be that the House of Judah will hear all the evil which I purpose to do unto them, that they may return every man from his evil way, that I may forgive their Iniquity and their Sin. Saith the Lord to Jeremiah, Go about this Work,
but Mark what his Encouragement was, in ver. 3. It may be that the House of Judah will hear all the evil which I purpose to do unto them, that they may return every man from his evil Way, that I may forgive their Iniquity and their Sin. Says the Lord to Jeremiah, Go about this Work,
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though it be a hard Work, and let this be your Encouragement:
though it be a hard Work, and let this be your Encouragement:
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It may be: Though but upon a may be; The House of Judah will hear all the evil which I purpose to do unto them, that they may return every man from his evil way, that I may forgive their Iniquity and their Sin. It may be: Though but upon a may be; The House of Judah will hear all the evil which I purpose to do unto them, that they may return every man from his evil Way, that I may forgive their Iniquity and their Sin.
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Now if this were Jeremiah 's Encouragement, surely a greater Encouragement it is for a Minister to go and Preach the Gospel upon a meer May be, that there are some that shall Entertain the Gospel.
Now if this were Jeremiah is Encouragement, surely a greater Encouragement it is for a Minister to go and Preach the Gospel upon a mere May be, that there Are Some that shall Entertain the Gospel.
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And we find it was Paul 's Encouragement, in divers Scriptures as I might shew you,
And we find it was Paul is Encouragement, in diverse Scriptures as I might show you,
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but that's most Notable, in 2 Tim. 1. 10. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath Abolished Death,
but that's most Notable, in 2 Tim. 1. 10. But is now made manifest by the appearing of our Saviour jesus christ, who hath Abolished Death,
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and hath brought Life and Immortality to Light through the Gospel: Whereunto I am appointed a Preacher, and an Apostle, and a Teacher of the Gentiles. and hath brought Life and Immortality to Light through the Gospel: Whereunto I am appointed a Preacher, and an Apostle, and a Teacher of the Gentiles.
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Mark, saith He, The Gospel reveals Jesus Christ, who hath Abolished Death, and hath brought Life and Immortality to light:
Mark, Says He, The Gospel reveals jesus christ, who hath Abolished Death, and hath brought Life and Immortality to Light:
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And, saith he, God hath appointed me to be a Teacher of this, For the which Cause, I also suffer these things.
And, Says he, God hath appointed me to be a Teacher of this, For the which Cause, I also suffer these things.
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I am content to go on in this Work of the Gospel whatsoever I suffer.
I am content to go on in this Work of the Gospel whatsoever I suffer.
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What, Is this the Errand that I am sent about, to go and Preach the Gospel, that brings Life and Immortality to light? Let me Suffer what can be, I am content to go on in this Work:
What, Is this the Errand that I am sent about, to go and Preach the Gospel, that brings Life and Immortality to Light? Let me Suffer what can be, I am content to go on in this Work:
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O, It is a glorious Errand that I am sent about!
Oh, It is a glorious Errand that I am sent about!
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If it please God I speed but upon one Soul, O, it were worth my Life.
If it please God I speed but upon one Soul, Oh, it were worth my Life.
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So the excellent Fruit that should come upon the Entertainment of the Gospel, is here given to these Disciples for their Encouragement in the Ministry.
So the excellent Fruit that should come upon the Entertainment of the Gospel, is Here given to these Disciples for their Encouragement in the Ministry.
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Now what is it that should Encourage the Heart of a Minister in his Work, more than these Three things.
Now what is it that should Encourage the Heart of a Minister in his Work, more than these Three things.
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First, That he shall be an Instrument to glorifie God. Secondly, An Instrument to do good to Souls.
First, That he shall be an Instrument to Glorify God. Secondly, an Instrument to do good to Souls.
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Thirdly, He shall have a Crown of Glory so much the more. These Three things are the greatest Encouragements in the World, to any gracious Heart.
Thirdly, He shall have a Crown of Glory so much the more. These Three things Are the greatest Encouragements in the World, to any gracious Heart.
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First, That he shall be an Instrument of the Glory of God.
First, That he shall be an Instrument of the Glory of God.
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For one to live to be Instrumental of the Glory of God must needs make his Life comfortable, whatsoever he suffer.
For one to live to be Instrumental of the Glory of God must needs make his Life comfortable, whatsoever he suffer.
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Now there can be no such Glory that any Creature can be made a greater Instrument of,
Now there can be no such Glory that any Creature can be made a greater Instrument of,
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than the Glory that God hath from Souls that are Sav'd by Jesus Christ.
than the Glory that God hath from Souls that Are Saved by jesus christ.
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It is the highest Glory that God hath from all His Creatures, that there should be some Souls that should understand Jesus Christ, that should admire at Him, should glorifie God in Jesus Christ.
It is the highest Glory that God hath from all His Creatures, that there should be Some Souls that should understand jesus christ, that should admire At Him, should Glorify God in jesus christ.
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It is the highest Glory that God doth Injoy in Heaven, next unto the Glory that He hath in Himself, and in His Son; that is, in the Trinity:
It is the highest Glory that God does Enjoy in Heaven, next unto the Glory that He hath in Himself, and in His Son; that is, in the Trinity:
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But for the Glory that He hath, Ab extra, from His Creatures, that is the highest Glory that ever God had, or shall have.
But for the Glory that He hath, Ab extra, from His Creatures, that is the highest Glory that ever God had, or shall have.
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Now for the Lord to make a Man to be an Instrument of this, To bring some Souls to be Eternally Glorifying God for Jesus Christ:
Now for the Lord to make a Man to be an Instrument of this, To bring Some Souls to be Eternally Glorifying God for jesus christ:
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O, It is worth all a Mans Strength, though he should shorten his Life Seven Years;
Oh, It is worth all a men Strength, though he should shorten his Life Seven years;
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yet if there be but One or Two Souls brought by his Ministry, that shall Injoy the good things in Christ, this is well worth the Labour and Pains.
yet if there be but One or Two Souls brought by his Ministry, that shall Enjoy the good things in christ, this is well worth the Labour and Pains.
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For, indeed, in this the Lord doth honour Men more than Angels:
For, indeed, in this the Lord does honour Men more than Angels:
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The Lord hath not put the Angels in Heaven, upon such an Honourable work as this, to be the Embassadors of God and Christ, for Reconciliation:
The Lord hath not put the Angels in Heaven, upon such an Honourable work as this, to be the ambassadors of God and christ, for Reconciliation:
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The Lord hath not committed the Word of Reconciliation to Angels, to go and Preach that in an Ordinary way:
The Lord hath not committed the Word of Reconciliation to Angels, to go and Preach that in an Ordinary Way:
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They are not Deputed by Christ, to be as His Officers.
They Are not Deputed by christ, to be as His Officers.
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We never read of any such thing in the Word of God, though they be sometimes Appointed to be Ministring Spirits for the good of Gods Elect, to Help them, to Comfort them, to Avenge them of their Enemies;
We never read of any such thing in the Word of God, though they be sometime Appointed to be Ministering Spirits for the good of God's Elect, to Help them, to Comfort them, to Avenge them of their Enemies;
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but we never read that the Word of Reconciliation was Committed to them, and to the Ministers of the Gospel:
but we never read that the Word of Reconciliation was Committed to them, and to the Ministers of the Gospel:
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And therefore there is no such Glory that they can bring to God, as the Lord is Pleased to make Man to be an Instrument of.
And Therefore there is no such Glory that they can bring to God, as the Lord is Pleased to make Man to be an Instrument of.
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In this the Lord doth Honour Man more than the Angels, that he shall be Appointed to be the great Ordinance under Jesus Christ,
In this the Lord does Honour Man more than the Angels, that he shall be Appointed to be the great Ordinance under jesus christ,
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for the bringing of Souls unto Jesus Christ;
for the bringing of Souls unto jesus christ;
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and so the bringing of them to Magnifie the Infinite Riches of the Grace of God in Christ, to all Eternity.
and so the bringing of them to Magnify the Infinite Riches of the Grace of God in christ, to all Eternity.
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Now, Is not this worth any ones Labour and Life? O what Encouragement is this, whatsoever one suffers in it.
Now, Is not this worth any ones Labour and Life? O what Encouragement is this, whatsoever one suffers in it.
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Secondly, Can there be next unto this, a greater Encouragement, than to be an Instrument of good to our Brethren, of good to Mankind? Those are the most happy Men in the World, that are the most Useful for Mankind, that the Lord shall be Pleased to make Use of, for the good of Mankind;
Secondly, Can there be next unto this, a greater Encouragement, than to be an Instrument of good to our Brothers, of good to Mankind? Those Are the most happy Men in the World, that Are the most Useful for Mankind, that the Lord shall be Pleased to make Use of, for the good of Mankind;
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and therefore it should Teach all to be as Serviceable as they can to others.
and Therefore it should Teach all to be as Serviceable as they can to Others.
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For the Happiness and the true Comfort of a Mans Life, it doth not depend in this, That he can get an Estate,
For the Happiness and the true Comfort of a men Life, it does not depend in this, That he can get an Estate,
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and go Brave and Fine, and Eat and Drink of the best; but it is in this, That the Lord will make him useful in his place,
and go Brave and Fine, and Eat and Drink of the best; but it is in this, That the Lord will make him useful in his place,
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an Instrument of good to others.
an Instrument of good to Others.
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It is a very Comfortable thing for any, that are Chief in a place where they Live, that the Lord makes them Instruments of the Civil good of the places where they are:
It is a very Comfortable thing for any, that Are Chief in a place where they Live, that the Lord makes them Instruments of the Civil good of the places where they Are:
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Of the good of the People for their Bodies, to keep them in Peace and Order:
Of the good of the People for their Bodies, to keep them in Peace and Order:
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But to be Appointed by God to be an Instrument of Soul-good, of Eternal good; this is a higher Priviledge that God doth grant in His Mercy to some.
But to be Appointed by God to be an Instrument of Soul-good, of Eternal good; this is a higher Privilege that God does grant in His Mercy to Some.
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And it might be a mighty Encouragement, the Considering of this.
And it might be a mighty Encouragement, the Considering of this.
cc pn31 vmd vbi dt j n1, dt vvg pp-f d.
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What saith Saint James, speaking to Christians to Encourage them to Labour to do good to their Brethren:
What Says Saint James, speaking to Christians to Encourage them to Labour to do good to their Brothers:
q-crq vvz n1 np1, vvg p-acp np1 p-acp vvb pno32 pc-acp vvi pc-acp vdi j p-acp po32 n2:
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Brethren, If any of you do erre from the Truth, and one Convert him, Let him know that he which Converteth a sinner from the Errour of his Way, shall save a Soul from Death, Brothers, If any of you do err from the Truth, and one Convert him, Let him know that he which Converts a sinner from the Error of his Way, shall save a Soul from Death,
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and shall hide a multitude of sins. and shall hide a multitude of Sins.
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Let him know, saith he, that he that Converteth a sinner from the Errour of his Way, Let him know: What shall he know? That he shall save a Soul from Death,
Let him know, Says he, that he that Converts a sinner from the Error of his Way, Let him know: What shall he know? That he shall save a Soul from Death,
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and shall hide a multitude of sins.
and shall hide a multitude of Sins.
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Though it may be, he takes a great deal of Pains, and suffers much in it;
Though it may be, he Takes a great deal of Pains, and suffers much in it;
cs pn31 vmb vbi, pns31 vvz dt j n1 pp-f n2, cc vvz d p-acp pn31;
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yet for his Encouragement, Let him know that he shall save a Soul, and hide a multitude of sins.
yet for his Encouragement, Let him know that he shall save a Soul, and hide a multitude of Sins.
av p-acp po31 n1, vvb pno31 vvi cst pns31 vmb vvi dt n1, cc vvi dt n1 pp-f n2.
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Further, If the other should not be a sufficient Encouragement, yet for his own good; many times there is much Self in the hearts of the best Ministers.
Further, If the other should not be a sufficient Encouragement, yet for his own good; many times there is much Self in the hearts of the best Ministers.
jc, cs dt n-jn vmd xx vbi dt j n1, av p-acp po31 d j; d n2 a-acp vbz d n1 p-acp dt n2 pp-f dt js n2.
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Now there is these Two things that cannot but follow, if the Lord Bless their Ministry, to bring the Peace of the Gospel to any Soul.
Now there is these Two things that cannot but follow, if the Lord Bless their Ministry, to bring the Peace of the Gospel to any Soul.
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First, Such a Soul will Bless God for him. Now for a man to be so in the Hearts of the Saints of God,
First, Such a Soul will Bless God for him. Now for a man to be so in the Hearts of the Saints of God,
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as that he should have them Bless the Lord for him, and Bless the time that ever he saw him:
as that he should have them Bless the Lord for him, and Bless the time that ever he saw him:
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Blessed be the Lord, and Blessed be thou; Blessed be the Lord, and Blessed be thou;
vvn vbi dt n1, cc vvn vbb pns21;
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as David said to Abigail, when it did but hinder him in one sin by her Counsel.
as David said to Abigail, when it did but hinder him in one since by her Counsel.
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But now, If so be the Lord doth Bless the Ministry of the Gospel to any,
But now, If so be the Lord does Bless the Ministry of the Gospel to any,
p-acp av, cs av vbi dt n1 vdz vvi dt n1 pp-f dt n1 p-acp d,
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so that the Peace of Jesus Christ comes to the Soul, there is not the hinderance of one sin,
so that the Peace of jesus christ comes to the Soul, there is not the hindrance of one since,
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but of multitudes; and there is the obtaining of the Pardon of all sins:
but of Multitudes; and there is the obtaining of the Pardon of all Sins:
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And therefore how much more Cause have they to say, Blessed be God, and Blessed be thou,
And Therefore how much more Cause have they to say, Blessed be God, and Blessed be thou,
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and Blessed be thy Counsel, and Blessed be thy Ministry:
and Blessed be thy Counsel, and Blessed be thy Ministry:
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Here's a great Encouragement in this, They through whose Ministry Souls comes to be Blessed, they will Bless them, and Bless God for them.
Here's a great Encouragement in this, They through whose Ministry Souls comes to be Blessed, they will Bless them, and Bless God for them.
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And further, At the great Day of Jesus Christ, they shall have abundance of Joy in those that God made them Instrumental of good unto.
And further, At the great Day of jesus christ, they shall have abundance of Joy in those that God made them Instrumental of good unto.
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In Phil. 2. you have a Notable Text for that, saith the Apostle, in way of Exhortation to the Philippians, to hold forth the Word of Life, in ver. 16. Holding forth the Word of Life, that I may rejoyce in the Day of Christ;
In Philip 2. you have a Notable Text for that, Says the Apostle, in Way of Exhortation to the Philippians, to hold forth the Word of Life, in ver. 16. Holding forth the Word of Life, that I may rejoice in the Day of christ;
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that I have not run in vain, neither laboured in vain: that I have not run in vain, neither laboured in vain:
cst pns11 vhb xx vvn p-acp j, av-dx vvd p-acp j:
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Saith he, If you do thus and thus, and shew forth the Power of the Grace of God, that God hath been pleased to Bless my Ministry.
Says he, If you do thus and thus, and show forth the Power of the Grace of God, that God hath been pleased to Bless my Ministry.
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If you do so, why then I shall rejoyce.
If you do so, why then I shall rejoice.
cs pn22 vdb av, uh-crq av pns11 vmb vvi.
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O, do you shew forth the Power and Efficacy of the Ministry of the Gospel, of that Ministry of mine upon you:
O, do you show forth the Power and Efficacy of the Ministry of the Gospel, of that Ministry of mine upon you:
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Why? That I may rejoyce in the Day of Christ, that I have not Run in vain, neither Laboured in vain:
Why? That I may rejoice in the Day of christ, that I have not Run in vain, neither Laboured in vain:
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So that where the Ministry of the Gospel is Blessed to any People, there those Ministers being Faithful themselves, shall rejoyce in the Day of Jesus Christ, that they have not Run in vain.
So that where the Ministry of the Gospel is Blessed to any People, there those Ministers being Faithful themselves, shall rejoice in the Day of jesus christ, that they have not Run in vain.
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Therefore to Wind this up, It should be one strong Motive to People, to Imbrace the Ministry of the Gospel,
Therefore to Wind this up, It should be one strong Motive to People, to Embrace the Ministry of the Gospel,
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even for the Encouragement of those whom the Lord doth send among them, that they may be willing to draw forth their Hearts,
even for the Encouragement of those whom the Lord does send among them, that they may be willing to draw forth their Hearts,
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and to venture their Lives among them.
and to venture their Lives among them.
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As, certainly, not one Man of Forty, of a Hundred scarce, that should Preach to such a Congregation as this,
As, Certainly, not one Man of Forty, of a Hundred scarce, that should Preach to such a Congregation as this,
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but must expect a Venturing of his Life in it: But lot this Message be but Entertain'd, it will be thought to be throughly Recompenced.
but must expect a Venturing of his Life in it: But lot this Message be but Entertained, it will be Thought to be thoroughly Recompensed.
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For it will be a Joy to those that do Venture themselves among you:
For it will be a Joy to those that do Venture themselves among you:
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It will be a Joy in the Day of Jesus Christ, that they have not Run in vain.
It will be a Joy in the Day of jesus christ, that they have not Run in vain.
pn31 vmb vbi dt n1 p-acp dt n1 pp-f np1 np1, cst pns32 vhb xx vvn p-acp j.
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But we leave that Point, and come to the last Part of the Text. If the Son of Peace be there, your Peace shall rest upon it:
But we leave that Point, and come to the last Part of the Text. If the Son of Peace be there, your Peace shall rest upon it:
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But what if not? If not, it shall turn to you again.But what if not? If not, it shall turn to you again.
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O, that this should be heard, If not: This is a sad Supposition indeed, If not. What shall the Lord send Embassadors of Peace? The Lord from Heaven send to His poor Creatures the Ministry of His Gospel,
O, that this should be herd, If not: This is a sad Supposition indeed, If not. What shall the Lord send ambassadors of Peace? The Lord from Heaven send to His poor Creatures the Ministry of His Gospel,
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and offer Peace between their Souls and Himself, Purchased by the Blood of His Son:
and offer Peace between their Souls and Himself, Purchased by the Blood of His Son:
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And shall it be said, If not? If there be any that will not Imbrace it? Is it possible that Jesus Christ, wheresoever He comes, should not be Entertain'd? Truly, this very Supposition that there should be a Possibility for any Soul to whom Christ is Revealed, ever to reject;
And shall it be said, If not? If there be any that will not Embrace it? Is it possible that jesus christ, wheresoever He comes, should not be Entertained? Truly, this very Supposition that there should be a Possibility for any Soul to whom christ is Revealed, ever to reject;
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doth Argue the extream sinfulness of the Hearts of Men.
does Argue the extreme sinfulness of the Hearts of Men.
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O, Woe to us that such a thing should be supposed as possible, If not: That Christ should come to any place and should not be Entertain'd:
O, Woe to us that such a thing should be supposed as possible, If not: That christ should come to any place and should not be Entertained:
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What, that the Ministry of the Gospel should come and be Rejected, when as it is nothing else but the bringing of the Message of Peace to a People, between God and them.
What, that the Ministry of the Gospel should come and be Rejected, when as it is nothing Else but the bringing of the Message of Peace to a People, between God and them.
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They may think, perhaps, that it comes to trouble them:
They may think, perhaps, that it comes to trouble them:
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But the Truth is, The Errand of all the Ministers of the Gospel among People, it is no other in the Conclusion,
But the Truth is, The Errand of all the Ministers of the Gospel among People, it is no other in the Conclusion,
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and in the Issue, but to bring Eternal Peace to their Souls: And shall this be Rejected? Sometimes it is so.
and in the Issue, but to bring Eternal Peace to their Souls: And shall this be Rejected? Sometime it is so.
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Now in this we have these Three things.
Now in this we have these Three things.
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First, A sad Supposition, that sometimes the Ministry of the Gospel comes where it is rejected by some.
First, A sad Supposition, that sometime the Ministry of the Gospel comes where it is rejected by Some.
ord, dt j n1, cst av dt n1 pp-f dt n1 vvz c-crq pn31 vbz vvn p-acp d.
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Secondly, The Encouragement of Ministers in this Case:
Secondly, The Encouragement of Ministers in this Case:
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Christ doth not only Encourage them in case their Ministry prevails, that then they shall be Instruments of so much good to Souls;
christ does not only Encourage them in case their Ministry prevails, that then they shall be Instruments of so much good to Souls;
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but He doth Encourage them in case it doth not prevail.
but He does Encourage them in case it does not prevail.
cc-acp pns31 vdz vvb pno32 p-acp n1 pn31 vdz xx vvi.
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As if the Disciples should say, I indeed, If our Ministry prevails that we may bring Peace to Souls, we have enough:
As if the Disciples should say, I indeed, If our Ministry prevails that we may bring Peace to Souls, we have enough:
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But what if not? It shall return to you again. And then, Thirdly, A dreadful Denunciation against all those that do not Entertain the Gospel:
But what if not? It shall return to you again. And then, Thirdly, A dreadful Denunciation against all those that do not Entertain the Gospel:
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And that is, That they shall have no Benefit of the Peace of the Gospel:
And that is, That they shall have no Benefit of the Peace of the Gospel:
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That the Ministry of the Gospel shall be taken from them, and that God will be very Quick in His dealings with them.
That the Ministry of the Gospel shall be taken from them, and that God will be very Quick in His dealings with them.
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Now then at this time for the First. First, If not: This sad Supposition. From hence the Point of Doctrine, or Note of Observation, is this:
Now then At this time for the First. First, If not: This sad Supposition. From hence the Point of Doctrine, or Note of Observation, is this:
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That the Gospel doth sometimes go to places, the Ministery of the Gospel is sometimes sent to places where it is rejected by Men:
That the Gospel does sometime go to places, the Ministry of the Gospel is sometime sent to places where it is rejected by Men:
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As before, If the Son of Peace, that supposes that where God doth send the Gospel, there are some Sons of Peace.
As before, If the Son of Peace, that supposes that where God does send the Gospel, there Are Some Sons of Peace.
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So, If not; here's a Supposion that the Ministry of the Gospel, may be sent to a place,
So, If not; here's a Supposion that the Ministry of the Gospel, may be sent to a place,
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and yet there may be some that will reject this blessed Ministery.
and yet there may be Some that will reject this blessed Ministry.
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You know what is said of Christ himself, And well then may it be said of them he sends to Preach:
You know what is said of christ himself, And well then may it be said of them he sends to Preach:
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When Christ Himself came to his own John 1. his own received him not: His own, Those that he had a pecular right in, the People of the Jews;When christ Himself Come to his own John 1. his own received him not: His own, Those that he had a peculiar right in, the People of the jews;
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even such as were the only people that did profess the true God upon the face of the Earth:
even such as were the only people that did profess the true God upon the face of the Earth:
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I beseech you observe it, When Jesus Christ came into the World, there was but a handfull of people upon the face of the Earth, that did so much as profess the worship of the true God,
I beseech you observe it, When jesus christ Come into the World, there was but a handful of people upon the face of the Earth, that did so much as profess the worship of the true God,
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but the generallity of all the world, except a little Country of Canaan, that was a matter of Fourscore Miles one way,
but the generality of all the world, except a little Country of Canaan, that was a matter of Fourscore Miles one Way,
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and but a very little another way;
and but a very little Another Way;
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except that little Country, there was none upon the face of the Earth but worshipped the Devil;
except that little Country, there was none upon the face of the Earth but worshipped the devil;
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went according to the Immaginations of their own hearts, did not so much as acknowledge God in his worship;
went according to the Imaginations of their own hearts, did not so much as acknowledge God in his worship;
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onely I say, there was a little handful of people in Canaan, and they were the children of Abraham, and Christ came to them, they were his own;
only I say, there was a little handful of people in Canaan, and they were the children of Abraham, and christ Come to them, they were his own;
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you would think surely if Christ comes to them, seeing all the World else are Idolaters, they will entertain him.
you would think surely if christ comes to them, seeing all the World Else Are Idolaters, they will entertain him.
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No, when Christ came Himself, the Blessed Son of God taking our nature upon him, who was the Brightness of the Glory of his Father;
No, when christ Come Himself, the Blessed Son of God taking our nature upon him, who was the Brightness of the Glory of his Father;
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yet his own did not receive him.
yet his own did not receive him.
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And we find it said directly, that Christ in his Ministery, in Luke 2. should be for a Stumbling-block to many, in ver. 34. And Simeon blessed them, and said unto Mary his Mother, Behold, this Child is set for the Fall and Rising again of many in Israel, and for a Sign which shall be spoken against.
And we find it said directly, that christ in his Ministry, in Lycia 2. should be for a Stumbling-block to many, in ver. 34. And Simeon blessed them, and said unto Marry his Mother, Behold, this Child is Set for the Fallen and Rising again of many in Israel, and for a Signen which shall be spoken against.
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You have little cause therefore to be Discouraged, because you are spoken against. And we find that Christ Himself Preaching what poor Entertainment He had, no Marvel then,
You have little cause Therefore to be Discouraged, Because you Are spoken against. And we find that christ Himself Preaching what poor Entertainment He had, no Marvel then,
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if this Supposition be concerning His Disciples:
if this Supposition be Concerning His Disciples:
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If not. It may possibly be, that some will not receive your Ministry? Do but observe what Entertainment Christ Himself had sometimes,If not. It may possibly be, that Some will not receive your Ministry? Do but observe what Entertainment christ Himself had sometime,
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when He went to Preach Himself, in Luke 4. 29. You have there the History of a most Excellent Sermon, that Jesus Christ Preached;
when He went to Preach Himself, in Luke 4. 29. You have there the History of a most Excellent Sermon, that jesus christ Preached;
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and when He had done His Sermon, do but see what requital He had, as soon as He had done, the Text saith, And all they in the Synagogue when they heard these things, were filled with wrath,
and when He had done His Sermon, do but see what requital He had, as soon as He had done, the Text Says, And all they in the Synagogue when they herd these things, were filled with wrath,
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and rose up, and thrust him out of the City, and led him unto the brow of the Hill (whereon their City was built) that they might cast him down headlong. and rose up, and thrust him out of the city, and led him unto the brow of the Hill (whereon their city was built) that they might cast him down headlong.
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They sought to break his neck as soon as he had done, so that you see how he came to his own and his own received him not.
They sought to break his neck as soon as he had done, so that you see how he Come to his own and his own received him not.
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And in Luke 16. 14: there you shall see his Entertainment;
And in Luke 16. 14: there you shall see his Entertainment;
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upon another Sermon, the Text saith, And the Pharisees also who were Covetous, heard all these things:
upon Another Sermon, the Text Says, And the Pharisees also who were Covetous, herd all these things:
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And what then? And they derided Him. The Greek word is, They blew their. Noses at Him:
And what then? And they derided Him. The Greek word is, They blew their. Noses At Him:
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They Snuffled in their Noses at Him: They Scorned Him, as we express Scorn and Contempt, by Blowing the Nose.
They Snuffled in their Noses At Him: They Scorned Him, as we express Scorn and Contempt, by Blowing the Nose.
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This is the Propriety of the Word that in your English is Translated, They derided Him. And who were these? The Pharisees, that were the most seeming Righteous Men that did live;
This is the Propriety of the Word that in your English is Translated, They derided Him. And who were these? The Pharisees, that were the most seeming Righteous Men that did live;
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and the greatest Scholars, and those that Liv'd the most Honestly among Men. And why did they deride Him? But only because they were Covetous.
and the greatest Scholars, and those that Lived the most Honestly among Men. And why did they deride Him? But only Because they were Covetous.
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You shall have, not only Covetous Men, but any who live in a way of sin,
You shall have, not only Covetous Men, but any who live in a Way of since,
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if the Ministry of the Word comes against that sin, they will secretly Scorn and Contemn the Word: Thus they did to Christ.
if the Ministry of the Word comes against that since, they will secretly Scorn and Contemn the Word: Thus they did to christ.
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And St. Paul, you may see when he came to Preach the Gospel, what Entertainment he had:
And Saint Paul, you may see when he Come to Preach the Gospel, what Entertainment he had:
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St. Paul, he was the most Famous Preacher that ever Liv'd upon the Face of the Earth, next unto Jesus Christ.
Saint Paul, he was the most Famous Preacher that ever Lived upon the Face of the Earth, next unto jesus christ.
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Austine had three Wishes, and one of them was: That he might have seen Paul in the Pulpit, and heard him Preach;Augustine had three Wishes, and one of them was: That he might have seen Paul in the Pulpit, and herd him Preach;
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because he was a Man of such an admirable Spirit.
Because he was a Man of such an admirable Spirit.
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But I shall shew you what Entertainment the Preaching of Paul had, who was such an admirable Preacher.
But I shall show you what Entertainment the Preaching of Paul had, who was such an admirable Preacher.
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There are a great many Scriptures to shew the hard Entertainment that Paul had, in Acts 13. 44, 45. And the next Sabboth Day, came almost the whole City together to hear the Word of God.
There Are a great many Scriptures to show the hard Entertainment that Paul had, in Acts 13. 44, 45. And the next Sabbath Day, Come almost the Whole city together to hear the Word of God.
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There was a strange Preacher came among them, and there came a mighty Company, the whole City;
There was a strange Preacher Come among them, and there Come a mighty Company, the Whole city;
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that is, the Generality of the City came together to hear the Word of God.
that is, the Generality of the city Come together to hear the Word of God.
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But mark, in ver. 45. But when the Jews saw the Multitude, they were filled with Envie,
But mark, in ver. 45. But when the jews saw the Multitude, they were filled with Envy,
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and spake against those things which were spoken by Paul, Contradicting, and Blaspheming. Just thus it was with the Jews, they were filled with Envy,and spoke against those things which were spoken by Paul, Contradicting, and Blaspheming. Just thus it was with the jews, they were filled with Envy,
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and spoke against those things which were spoken by Paul, Contradicting and Blaspheming.
and spoke against those things which were spoken by Paul, Contradicting and Blaspheming.
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It were endless to shew you all his hard Entertainment, how he was put in the Prison,
It were endless to show you all his hard Entertainment, how he was put in the Prison,
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and in the Stocks, and Whipt, as if he had been a very Rogue;
and in the Stocks, and Whipped, as if he had been a very Rogue;
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when as, ever since the World began, the Lord had never a more Glorious Instrument, to shew forth His Praise;
when as, ever since the World began, the Lord had never a more Glorious Instrument, to show forth His Praise;
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and yet he was Whipt up and down like a Rogue, and scarce a Ragg to hang upon his Back;
and yet he was Whipped up and down like a Rogue, and scarce a Rag to hang upon his Back;
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he was accounted the Off-scowring of the World.
he was accounted the Offscouring of the World.
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But there is a most Notable thing about Pauls Ministry, if you Compare two Scriptures together, in Acts 16. 9. with what follows:
But there is a most Notable thing about Paul's Ministry, if you Compare two Scriptures together, in Acts 16. 9. with what follows:
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And a Vision appeared to Paul in the Night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia and help us. Paul had a mighty strong Call to go and Preach to Macedonia, he had a Vision by Night.And a Vision appeared to Paul in the Night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia and help us. Paul had a mighty strong Call to go and Preach to Macedonia, he had a Vision by Night.
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And it was not a Delusion, but even the Voice of God which did call to Paul, Come over to Macedonia and help us:
And it was not a Delusion, but even the Voice of God which did call to Paul, Come over to Macedonia and help us:
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Therefore, saith the Text, Immediately we endeavoured to go into Macedonia, assuredly gathering, that the Lord had Called us for to Preach the Gospel unto them.
Therefore, Says the Text, Immediately we endeavoured to go into Macedonia, assuredly gathering, that the Lord had Called us for to Preach the Gospel unto them.
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We were sure that God had Called us, and this was a very strong Call.
We were sure that God had Called us, and this was a very strong Call.
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Now you will say, What Paul? Such a Preacher, and had such a strong Call:
Now you will say, What Paul? Such a Preacher, and had such a strong Call:
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Certainly, he would prevail with them all, and bring them all Home.
Certainly, he would prevail with them all, and bring them all Home.
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But, Mark, what the Success of Pauls Ministry was, in ver. 12. And from thence to Philippy, which is the Chief City of that part of Macedonia, and a Colony: And we were in that City, abiding certain dayes.
But, Mark, what the Success of Paul's Ministry was, in ver. 12. And from thence to Philippy, which is the Chief city of that part of Macedonia, and a Colony: And we were in that city, abiding certain days.
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Here's no mention of any Fruit of his Ministry:
Here's no mention of any Fruit of his Ministry:
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There we sat certain dayes, to wait what opportunity we might have to Preach the Gospel there.
There we sat certain days, to wait what opportunity we might have to Preach the Gospel there.
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And in ver. 13. And on the Sabboth, we went out of the City by a Rivers side, where Prayer was wont to be made;
And in ver. 13. And on the Sabbath, we went out of the city by a rivers side, where Prayer was wont to be made;
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and we sat down, and spake unto the Women which Resorted thither. and we sat down, and spoke unto the Women which Resorted thither.
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Mark, It seems he had no Opportunity to Preach in the City, they had no mind to hear him:
Mark, It seems he had no Opportunity to Preach in the city, they had no mind to hear him:
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But, saith he, on the Sabboth-day we went out of the City by the Rivers side,
But, Says he, on the Sabbath-day we went out of the city by the rivers side,
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and we sat down and spake to the Women:
and we sat down and spoke to the Women:
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There were but a Company of poor Women, the great ones of the City, they would not come;
There were but a Company of poor Women, the great ones of the city, they would not come;
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but a Company of Women came to us, and yet Paul had this mighty Call of God.
but a Company of Women Come to us, and yet Paul had this mighty Call of God.
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And when he comes to the chief City of Macedonia, he was forced to go out of the City if he would Preach;
And when he comes to the chief city of Macedonia, he was forced to go out of the city if he would Preach;
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and there comes a few Women, and among these Women, saith the Text, ver. 14. A certain Woman named Lydia, a Seller of Purple, of the City of Thyatira, which Worshipped God, heard us:
and there comes a few Women, and among these Women, Says the Text, ver. 14. A certain Woman nam Lydia, a Seller of Purple, of the city of Thyatira, which Worshipped God, herd us:
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Whose Heart the Lord opened, that she attended unto the things which were spoken of Paul.Whose Heart the Lord opened, that she attended unto the things which were spoken of Paul.
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Here's the fruit of his Ministry, A certain Woman. Among them all, none but the Women would come:
Here's the fruit of his Ministry, A certain Woman. Among them all, none but the Women would come:
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And among these Women, there was a certain Woman, one poor Woman called Lydia, and it pleased God to open her Heart:
And among these Women, there was a certain Woman, one poor Woman called Lydia, and it pleased God to open her Heart:
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Certainly, If God had opened the Hearts of any other, they would have been mentioned as well.
Certainly, If God had opened the Hearts of any other, they would have been mentioned as well.
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And you shall find that Paul had very ill Entertainment among the rest of the Multitude, ver. 22. And the Multitude rose up together against them (see what Entertainment he had) and the Magistrates Rent off their Clothes, and Commanded to Beat them.
And you shall find that Paul had very ill Entertainment among the rest of the Multitude, ver. 22. And the Multitude rose up together against them (see what Entertainment he had) and the Magistrates Rend off their Clothes, and Commanded to Beatrice them.
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And when they had laid many Stripes upon them, they cast them into Prison, charging the Jayler to keep them safely.
And when they had laid many Stripes upon them, they cast them into Prison, charging the Jailer to keep them safely.
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Who having received such a charge, thrust them into the Inner Prison, and made their Feet fast in the Stocks. Who having received such a charge, thrust them into the Inner Prison, and made their Feet fast in the Stocks.
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Here's the Man that had such a mighty Call of God by a Vision from Heaven,
Here's the Man that had such a mighty Call of God by a Vision from Heaven,
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and yet you see how his Ministry doth prevail.
and yet you see how his Ministry does prevail.
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Thus you see, that the Gospel may be sent to Places, and that by a strange Work of Gods Providence,
Thus you see, that the Gospel may be sent to Places, and that by a strange Work of God's Providence,
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and yet a very few Imbrace it; yea, it may be Rejected by the greatest part.
and yet a very few Embrace it; yea, it may be Rejected by the greatest part.
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I might shew unto you Examples of the same kind: And just as it was with the Apostles, so it was with the Prophets.
I might show unto you Examples of the same kind: And just as it was with the Apostles, so it was with the prophets.
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As those Three Famous Prophets, Isaiah, Jeremiah, and Ezekiel. See the working of Isaiah 's Ministry, in Isa. 53. Who hath believed our Report,
As those Three Famous prophets, Isaiah, Jeremiah, and Ezekielem. See the working of Isaiah is Ministry, in Isaiah 53. Who hath believed our Report,
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and to whom is the Arm of the Lord Revealed. and to whom is the Arm of the Lord Revealed.
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We come and Preach things to the People, and they come and hear us, and think they are very strange things that they hear the Minister say,
We come and Preach things to the People, and they come and hear us, and think they Are very strange things that they hear the Minister say,
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but they do not believe it.
but they do not believe it.
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Who doth believe it? Yea, you know that the Lord doth Complain, that He did streach out His Hands even all the Day, Isa. 65. 2. I have spread out my Hands all the Day,
Who does believe it? Yea, you know that the Lord does Complain, that He did streach out His Hands even all the Day, Isaiah 65. 2. I have spread out my Hands all the Day,
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unto a Rebellious People, which Walketh in a Way that is not good, after their own Thoughts. I spread out my Hands: unto a Rebellious People, which Walks in a Way that is not good, After their own Thoughts. I spread out my Hands:
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That is, I come in my Ministry, saith God by His Prophet, and I there open the Arms of my Mercy,
That is, I come in my Ministry, Says God by His Prophet, and I there open the Arms of my Mercy,
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and open the Riches of my Grace to their Souls; but they Walk in Wayes that are not good.
and open the Riches of my Grace to their Souls; but they Walk in Ways that Are not good.
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And what Wayes were they? According to their own Thoughts. Look what their own Thoughts are, and what is most pleasing to them.
And what Ways were they? According to their own Thoughts. Look what their own Thoughts Are, and what is most pleasing to them.
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They more regard their own Thoughts, than all those Blessed and Glorious Truths, that are made known unto them in the Ministry of the Word.
They more regard their own Thoughts, than all those Blessed and Glorious Truths, that Are made known unto them in the Ministry of the Word.
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And as for Jeremiah you have it in Chap. 20. ver. 8. you have very strange kind of Expressions about him: And as for Jeremiah you have it in Chap. 20. ver. 8. you have very strange kind of Expressions about him:
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Since I spake, I cried out, I cried Violence and Spoil, because the Word of the Lord was made a Reproach unto me, and a Derision daily.
Since I spoke, I cried out, I cried Violence and Spoil, Because the Word of the Lord was made a Reproach unto me, and a Derision daily.
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O the Word of the Lord was made a Reproach and a Derision to Jeremiah.Oh the Word of the Lord was made a Reproach and a Derision to Jeremiah.
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And for Ezekiel, do but read Chap. 2. of that Prophesie, and there you shall find, that God tells him before-hand, that He did send him to a Rebellious House;
And for Ezekielem, do but read Chap. 2. of that Prophesy, and there you shall find, that God tells him beforehand, that He did send him to a Rebellious House;
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yea, God told him that he should Live among Bryars and Thorns.
yea, God told him that he should Live among Briars and Thorns.
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And yet it is observable, That this Prophet Ezekiel, did Prophesie in the time of their Captivity, was sent unto the People of Israel, when they were in Captivity.
And yet it is observable, That this Prophet Ezekielem, did Prophesy in the time of their Captivity, was sent unto the People of Israel, when they were in Captivity.
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One would have thought, that in the time of their Affliction, that if ever they would have attended to the Word of the Lord, then they would. No:
One would have Thought, that in the time of their Affliction, that if ever they would have attended to the Word of the Lord, then they would. No:
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But in the time when they were in Captivity, when God had fulfilled the words that were Threatned by the former Prophets;
But in the time when they were in Captivity, when God had fulfilled the words that were Threatened by the former prophets;
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though they saw how God had made good His Words by the former Prophets, yet they continued a Rebellious People.
though they saw how God had made good His Words by the former prophets, yet they continued a Rebellious People.
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O this was an extream thing!
O this was an extreme thing!
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It was not so much for them to reject Jeremiah, that did Prophesie of their Captivity;
It was not so much for them to reject Jeremiah, that did Prophesy of their Captivity;
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3692
I, he tells us of nothing but Judgments, but we hope God is a more Merciful God;
I, he tells us of nothing but Judgments, but we hope God is a more Merciful God;
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and upon that perhaps they rejected Him, I, but surely when they were in Captivity,
and upon that perhaps they rejected Him, I, but surely when they were in Captivity,
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now they should, one would have thought, acknowledged that to the Lord belongs Glory, but to us nothing but Shame and Confusion. No:
now they should, one would have Thought, acknowledged that to the Lord belongs Glory, but to us nothing but Shame and Confusion. No:
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But yet their Hearts continued hard, as a Brick in the Fire, it is harder for the Fire;
But yet their Hearts continued hard, as a Brick in the Fire, it is harder for the Fire;
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and so were their Hearts in the time of their Affliction.
and so were their Hearts in the time of their Affliction.
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3697
I shall not need to Instance in any further particulars, it is clear that God sends the Ministry of the Gospel to places sometimes, where it may be it will be rejected.
I shall not need to Instance in any further particulars, it is clear that God sends the Ministry of the Gospel to places sometime, where it may be it will be rejected.
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3698
Now for the Opening of the Point, there are these Two things I intended.
Now for the Opening of the Point, there Are these Two things I intended.
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First, How it comes to pass that it is Rejected, or why Men do Reject the Gospel.
First, How it comes to pass that it is Rejected, or why Men do Reject the Gospel.
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Secondly, What's the Reason that God will send it to those places, that He knows before-hand that it will not be Entertain'd.
Secondly, What's the Reason that God will send it to those places, that He knows beforehand that it will not be Entertained.
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The Lord sends the Ministry of Peace, the Offer of Peace by Jesus Christ to Souls,
The Lord sends the Ministry of Peace, the Offer of Peace by jesus christ to Souls,
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and yet they do not regard it, but cast it off.
and yet they do not regard it, but cast it off.
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Because indeed, First, The generallity of People, they do not know God, they do not know that they have to deal with an Infinite and Glorious God in all their wayes;
Because indeed, First, The generality of People, they do not know God, they do not know that they have to deal with an Infinite and Glorious God in all their ways;
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3704
they do not know whom it is that they have sinned against, and therefore do not understand their danger;
they do not know whom it is that they have sinned against, and Therefore do not understand their danger;
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and upon this the Ministry of the Gospel is but a dry thing unto them:
and upon this the Ministry of the Gospel is but a dry thing unto them:
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Whereas, did but the Souls of Men and Women, understand what an Infinite and a Glorious Majesty, they had to deal withal;
Whereas, did but the Souls of Men and Women, understand what an Infinite and a Glorious Majesty, they had to deal withal;
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and thereby what a dreadful thing it is, to have the Wrath of God to be revealed to their Souls, they would hearken to the Ministry of the Word.
and thereby what a dreadful thing it is, to have the Wrath of God to be revealed to their Souls, they would harken to the Ministry of the Word.
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That this is the Reason, it appears, in John 15. 20, 21. Saith Christ to his Disciples, Remember the Word that I said unto you, The Servant is not greater than the Lord:
That this is the Reason, it appears, in John 15. 20, 21. Says christ to his Disciples, remember the Word that I said unto you, The Servant is not greater than the Lord:
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If they have Persecuted me, they will also Pesecute you: If they have kept my saying, they will keep yours also: If they have Persecuted me, they will also Pesecute you: If they have kept my saying, they will keep yours also:
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But now, Mark, ver. 21. But all these things will they do unto you for my Names sake,
But now, Mark, ver. 21. But all these things will they do unto you for my Names sake,
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because they know not Him that sent me. Because they know not Him that sent me.
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Here's the Reason why they will do thus unto you, they will be far from entertaining of you, but will rather oppose you:
Here's the Reason why they will do thus unto you, they will be Far from entertaining of you, but will rather oppose you:
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Why? Because they know not Him that sent me.
Why? Because they know not Him that sent me.
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As if He should say, Did they but know Him that sent me, did they but know what a God the Lord is, what the Father is, what an Infinite Majesty,
As if He should say, Did they but know Him that sent me, did they but know what a God the Lord is, what the Father is, what an Infinite Majesty,
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and dreadful Deity they have to deal withal; did they but understand that, certainly they would not cast you out:
and dreadful Deity they have to deal withal; did they but understand that, Certainly they would not cast you out:
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3716
But they will not entertain you, Because they know not Him that sent me. Secondly, There is nothing that doth discover more the Vileness of sin, than the Gospel.
But they will not entertain you, Because they know not Him that sent me. Secondly, There is nothing that does discover more the Vileness of since, than the Gospel.
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O the Gospel being Preached aright, (I say) nothing in the World can discover the hainousness of sin, the Vileness, the Abominable Nature of sin, more than the Gospel.
O the Gospel being Preached aright, (I say) nothing in the World can discover the heinousness of since, the Vileness, the Abominable Nature of since, more than the Gospel.
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All the Terrors of the Law, and the Curses of the Law, cannot discover so much of the dreadfulness of the Evil of sin, as the Gospel:
All the Terrors of the Law, and the Curses of the Law, cannot discover so much of the dreadfulness of the Evil of since, as the Gospel:
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And we know that Men that love their sin, cannot endure that which doth discover the Evil of it.
And we know that Men that love their since, cannot endure that which does discover the Evil of it.
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But you will say, How doth the Gospel discover so much of the Evil of sin?
But you will say, How does the Gospel discover so much of the Evil of since?
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Certainly, You may see more of the evil of sin, by the Ministry of the Gospel,
Certainly, You may see more of the evil of since, by the Ministry of the Gospel,
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3722
than by the dreadful Threats of the Law:
than by the dreadful Treats of the Law:
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For the Gospel shews that sin makes such a dreadful Breach between God and the Creature, that only the Son of God made Man,
For the Gospel shows that since makes such a dreadful Breach between God and the Creature, that only the Son of God made Man,
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and put under a Curse, can make up the Breach again:
and put under a Curse, can make up the Breach again:
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In the Red-glass of the Blood of Jesus Christ, that is Preached to you in the Ministry of the Gospel the evil of sin, is more fully discerned,
In the Red-glass of the Blood of jesus christ, that is Preached to you in the Ministry of the Gospel the evil of since, is more Fully discerned,
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than in the bright Crystal-glass of the Law; that doth discover somewhat, but this shews you more:
than in the bright Crystal-glass of the Law; that does discover somewhat, but this shows you more:
cs p-acp dt j n1 pp-f dt n1; cst vdz vvi av, cc-acp d vvz pn22 av-dc:
(13) sermon (DIV1)
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It shews you that those beloved sins of yours that you have Imbrac'd, and have had a great deal of Sweetness and Gain by, O they are such Snakes and Vipers in your Bosom,
It shows you that those Beloved Sins of yours that you have Embraced, and have had a great deal of Sweetness and Gain by, Oh they Are such Snakes and Vipers in your Bosom,
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(13) sermon (DIV1)
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as makes such a Breach between God and your Soul;
as makes such a Breach between God and your Soul;
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that only the Son of God, paying an Infinite price for the Satisfying for these, can take away from you.
that only the Son of God, paying an Infinite price for the Satisfying for these, can take away from you.
cst av-j dt n1 pp-f np1, vvg dt j n1 p-acp dt vvg p-acp d, vmb vvi av p-acp pn22.
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And further, The Gospel doth discover more to Debase a Man, than any thing can possibly be Imagined:
And further, The Gospel does discover more to Debase a Man, than any thing can possibly be Imagined:
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There is nothing that doth more discover that which may Abase Men, and bring them Low,
There is nothing that does more discover that which may Abase Men, and bring them Low,
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(13) sermon (DIV1)
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and make them Vile in their own Eyes, than the Gospel.
and make them Vile in their own Eyes, than the Gospel.
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Why? The Gospel doth shew unto them, that they are by Nature the Enemies to God.
Why? The Gospel does show unto them, that they Are by Nature the Enemies to God.
q-crq? dt n1 vdz vvi p-acp pno32, cst pns32 vbr p-acp n1 dt n2 p-acp np1.
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It is the Gospel doth discover that, because it is the Doctrine of Reconciliation, and it doth discover, that all a Mans Righteousness is nothing, his own Righteousness is nothing in point of Salvation, for Justification;
It is the Gospel does discover that, Because it is the Doctrine of Reconciliation, and it does discover, that all a men Righteousness is nothing, his own Righteousness is nothing in point of Salvation, for Justification;
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that whatsoever Righteousness a Man hath by common Gifts, by his good Nature, it will not serve his turn in the Day of Jesus Christ, he may perish notwithstanding:
that whatsoever Righteousness a Man hath by Common Gifts, by his good Nature, it will not serve his turn in the Day of jesus christ, he may perish notwithstanding:
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It takes a Man off from all his Civil Righteousness, and so makes him to be as a vile wretched Creature before the Lord,
It Takes a Man off from all his Civil Righteousness, and so makes him to be as a vile wretched Creature before the Lord,
pn31 vvz dt n1 a-acp p-acp d po31 j n1, cc av vvz pno31 pc-acp vbi p-acp dt j j n1 p-acp dt n1,
(13) sermon (DIV1)
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and one that must lie upon meer pure Mercy, or else must perish to all Eternity:
and one that must lie upon mere pure Mercy, or Else must perish to all Eternity:
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whatsoever he thought himself, he must be taken from his own bottom, even from that which his Soul Imbrac'd,
whatsoever he Thought himself, he must be taken from his own bottom, even from that which his Soul Embraced,
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and was as dear unto him as his own Soul, he must be taken from all:
and was as dear unto him as his own Soul, he must be taken from all:
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O now, this is a hard saying, and who can bear it. The Gospel doth teach Self-denial, that we must deny our own Excellency, every beloved Lust,
Oh now, this is a hard saying, and who can bear it. The Gospel does teach Self-denial, that we must deny our own Excellency, every Beloved Lust,
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and to be nothing in a Mans own Eyes. I, indeed, it is the first Lesson of the Gospel;
and to be nothing in a men own Eyes. I, indeed, it is the First lesson of the Gospel;
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saith Christ, If any man will follow me, let them deny themselves.
Says christ, If any man will follow me, let them deny themselves.
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Now Men naturally are Proud and Haughty, and what, for them to come and appear before the Lord as vile wretched Caitiffs in themselves,
Now Men naturally Are Proud and Haughty, and what, for them to come and appear before the Lord as vile wretched Caitiffs in themselves,
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and to have all their Righteousness to be counted as filthy Rags; now to see that they must be Sav'd by a Righteousness that is above them,
and to have all their Righteousness to be counted as filthy Rags; now to see that they must be Saved by a Righteousness that is above them,
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and beyond them, and without them: O this is very hard.
and beyond them, and without them: Oh this is very hard.
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The Gospel requires Conditions that are very hard to Flesh and Blood, that we must be willing to Sell and part with all for Christ, as the wise Merchant did.
The Gospel requires Conditions that Are very hard to Flesh and Blood, that we must be willing to Fell and part with all for christ, as the wise Merchant did.
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(13) sermon (DIV1)
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And besides, It is a very high Mystery, a thing that is above the reach of any Natural Man living;
And beside, It is a very high Mystery, a thing that is above the reach of any Natural Man living;
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and People Generally are of Slight, Vain, and Proud Spirits.
and People Generally Are of Slight, Vain, and Proud Spirits.
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Now being partly Slight and Vain, and partly Proud, they will not bend their Minds to dive into those things that they are not presently able to read.
Now being partly Slight and Vain, and partly Proud, they will not bend their Minds to dive into those things that they Are not presently able to read.
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(13) sermon (DIV1)
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It is that Mystery that the Angels do stoop down to pry into, and it requires a great deal of pains to behold the Glory of God in it.
It is that Mystery that the Angels do stoop down to pry into, and it requires a great deal of pains to behold the Glory of God in it.
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Now the Vain, and Drossy, and Proud hearts of Men and Women, they pass it over lightly,
Now the Vain, and Drossy, and Proud hearts of Men and Women, they pass it over lightly,
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because they see no present need of it: They Thrive and injoy their Estates, and they are well enough for the Flesh;
Because they see no present need of it: They Thrive and enjoy their Estates, and they Are well enough for the Flesh;
c-acp pns32 vvb dx j n1 pp-f pn31: pns32 vvb cc vvi po32 n2, cc pns32 vbr av av-d c-acp dt n1;
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and all things that are Savory to them, they have according to their hearts desire; and what need have they to trouble themselves.
and all things that Are Savoury to them, they have according to their hearts desire; and what need have they to trouble themselves.
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Many other things might be named, to shew that when the Gospel comes to places, why it is not entertained.
Many other things might be nam, to show that when the Gospel comes to places, why it is not entertained.
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Quest. But you will say, Why doth God send it, God knows it will not be entertain'd;Quest. But you will say, Why does God send it, God knows it will not be entertained;
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(13) sermon (DIV1)
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it is not with God as it is with us, to go to a place at paradventures? It is said, If they hear them:
it is not with God as it is with us, to go to a place At paradventures? It is said, If they hear them:
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There can be no Ifs with God, God knows every thing.
There can be no Ifs with God, God knows every thing.
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Now if God knows that before a Man comes, it will not be entertain'd, why doth God send it?
Now if God knows that before a Man comes, it will not be entertained, why does God send it?
av cs np1 vvz cst p-acp dt n1 vvz, pn31 vmb xx vbi vvn, q-crq vdz np1 vvi pn31?
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Answ. 1. To that I Answer, First, That Gods Wayes and Judgments are Unsearchable, and past finding out in this thing.Answer 1. To that I Answer, First, That God's Ways and Judgments Are Unsearchable, and passed finding out in this thing.
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For, indeed, there is nothing wherein God doth appear more Wonderful in His Wayes and Judgments, past finding out,
For, indeed, there is nothing wherein God does appear more Wondered in His Ways and Judgments, passed finding out,
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than in this, in sending the Gospel sometimes to a place, where He sees it will not prevail;
than in this, in sending the Gospel sometime to a place, where He sees it will not prevail;
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and denies it to another place, where He sees that if it were among them, it would be likely more to prevail.
and Denies it to Another place, where He sees that if it were among them, it would be likely more to prevail.
cc vvz pn31 p-acp j-jn n1, c-crq pns31 vvz d cs pn31 vbdr p-acp pno32, pn31 vmd vbi j av-dc pc-acp vvi.
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You will say, This is strange; and yet this is certain.
You will say, This is strange; and yet this is certain.
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This is the Administrations of God, that sometimes God denies the Gospel to a place where He doth see, that if He sent it they would Entertain it more,
This is the Administrations of God, that sometime God Denies the Gospel to a place where He does see, that if He sent it they would Entertain it more,
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(13) sermon (DIV1)
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and sends it to another place where He sees they will not Entertain it.
and sends it to Another place where He sees they will not Entertain it.
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Now to make this out by Scripture, that Text is clear for it, in Mat. 11. 21. Wo unto thee, Chorazin, Wo unto thee, Bethsaida, for if the mighty Works which were done in you, had been done in Tyre and Sydon, they would have Repented long ago in Sack-cloth and Ashes.
Now to make this out by Scripture, that Text is clear for it, in Mathew 11. 21. Woe unto thee, Chorazin, Woe unto thee, Bethsaida, for if the mighty Works which were done in you, had been done in Tyre and Sidon, they would have Repented long ago in sackcloth and Ashes.
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It is a strange Speech, almost as any one that is in Scripture:
It is a strange Speech, almost as any one that is in Scripture:
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(13) sermon (DIV1)
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Here's Chorazin, and Bethsaida, have the Gospel sent to them, and they did not Entertain it:
Here's Chorazin, and Bethsaida, have the Gospel sent to them, and they did not Entertain it:
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Saith Christ, If the Works that were done in you, had been done in Tyre and Sydon, they would have Repented, and yet I denied it to them, and sent it to you.
Says christ, If the Works that were done in you, had been done in Tyre and Sidon, they would have Repented, and yet I denied it to them, and sent it to you.
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(13) sermon (DIV1)
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Now there can be no Reason given of this, but only this: The Judgments of God are unsearchable, and His Wayes past finding out;
Now there can be no Reason given of this, but only this: The Judgments of God Are unsearchable, and His Ways passed finding out;
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(13) sermon (DIV1)
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Gods Mercies are His own, the Gospel is His own, and He will send it where He pleases.
God's mercies Are His own, the Gospel is His own, and He will send it where He Pleases.
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(13) sermon (DIV1)
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Secondly, But then, Secondly, The Lord sends His Gospel:Secondly, But then, Secondly, The Lord sends His Gospel:
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(13) sermon (DIV1)
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For though perhaps it be rejected for the generallity, yet there may some one Soul Entertain it, among a People that shall so much reject it,
For though perhaps it be rejected for the generality, yet there may Some one Soul Entertain it, among a People that shall so much reject it,
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(13) sermon (DIV1)
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and for the sake of that one, God may send it:
and for the sake of that one, God may send it:
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(13) sermon (DIV1)
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God may send Ministers to a Congregation, to spend their very Heart, and Strength, and Life,
God may send Ministers to a Congregation, to spend their very Heart, and Strength, and Life,
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(13) sermon (DIV1)
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and it may be may intend some one or two Souls, that are as unlikely as others;
and it may be may intend Some one or two Souls, that Are as unlikely as Others;
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(13) sermon (DIV1)
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perhaps some one or two poor Servant or Child, and it is worth the Life of any Man,
perhaps Some one or two poor Servant or Child, and it is worth the Life of any Man,
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(13) sermon (DIV1)
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if he may be Blest to call home one or two in his Life time.
if he may be Blessed to call home one or two in his Life time.
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(13) sermon (DIV1)
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You know the Lord lets it Rain, and the Intendment of the Rain, it is to Water the Earth;
You know the Lord lets it Rain, and the Intendment of the Rain, it is to Water the Earth;
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(13) sermon (DIV1)
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but abundance of it falls upon Tiles, and Stones, but likewise it falls upon your Beds in your Gardens,
but abundance of it falls upon Tiles, and Stones, but likewise it falls upon your Beds in your Gardens,
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(13) sermon (DIV1)
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and the Intendment, I say, is for the benefit of the Ground. So the Ministry of the Gospel, Gods chief Intent is for the good of Souls,
and the Intendment, I say, is for the benefit of the Ground. So the Ministry of the Gospel, God's chief Intent is for the good of Souls,
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(13) sermon (DIV1)
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though God causes the Ministry of it to be generally:
though God Causes the Ministry of it to be generally:
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(13) sermon (DIV1)
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The Gospel is Preached to Congregations, and for the generallity it doth but as it were Rain upon the Tiles and Stones;
The Gospel is Preached to Congregations, and for the generality it does but as it were Rain upon the Tiles and Stones;
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(13) sermon (DIV1)
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I, but there are some Beds that have some good Seeds in them, and God Intends them.
I, but there Are Some Beds that have Some good Seeds in them, and God Intends them.
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(13) sermon (DIV1)
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If you water your Gardens in these dry times, you aim at the Herbs, but yet the Water will fall among the Weeds:
If you water your Gardens in these dry times, you aim At the Herbs, but yet the Water will fallen among the Weeds:
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(13) sermon (DIV1)
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So the Lord He Aims at His Herbs and Flowers, though the Gospel be dispensed to others.
So the Lord He Aims At His Herbs and Flowers, though the Gospel be dispensed to Others.
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(13) sermon (DIV1)
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Thirdly, Though God sees there be none for the present, yet God layes in for time to come:
Thirdly, Though God sees there be none for the present, yet God lays in for time to come:
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God will send His Gospel to a place, though He sees this Generation will get no good by it;
God will send His Gospel to a place, though He sees this Generation will get no good by it;
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and God may Intend the good of the Generation that is to come, by sending His Ministry in this particular Generation;
and God may Intend the good of the Generation that is to come, by sending His Ministry in this particular Generation;
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though He sees that they will not Entertain it, yet some that may come after them, may Entertain it.
though He sees that they will not Entertain it, yet Some that may come After them, may Entertain it.
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As they say in China, they prepare Work for many Hundred years before: The Parents they are preparing Work for their Children to enjoy.
As they say in China, they prepare Work for many Hundred Years before: The Parents they Are preparing Work for their Children to enjoy.
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And so the Lord layes In, in one Generation, for the Children that are coming after,
And so the Lord lays In, in one Generation, for the Children that Are coming After,
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and therefore whether you Entertain it or no, God notwithstanding will have His End accomplisht.
and Therefore whither you Entertain it or no, God notwithstanding will have His End accomplished.
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Fourthly, Another Reason why God sends His Gospel, where He knows it will not be Entertain'd by the Generallity, it is this, To leave Men wholly without Excuse.
Fourthly, another Reason why God sends His Gospel, where He knows it will not be Entertained by the Generality, it is this, To leave Men wholly without Excuse.
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I may put these two together, To discover the Abominable sinfulness of the Hearts of Men,
I may put these two together, To discover the Abominable sinfulness of the Hearts of Men,
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and to leave them wholly without Excuse.
and to leave them wholly without Excuse.
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There is nothing in the World that doth discover the sinfulness of Mans Heart, more than this, That when the Lord sends this Gospel among them, yet it is rejected.
There is nothing in the World that does discover the sinfulness of men Heart, more than this, That when the Lord sends this Gospel among them, yet it is rejected.
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The Preaching of any Moral Truths, do nothing so much argue the sinfulness of Mans Heart in the rejection of them,
The Preaching of any Moral Truths, do nothing so much argue the sinfulness of men Heart in the rejection of them,
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as when the Gospel is Preached, and that is rejected.
as when the Gospel is Preached, and that is rejected.
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That argues the Abominable wickedness of Mans Heart, yea, for ought we know, more than is in the very Devil.
That argues the Abominable wickedness of men Heart, yea, for ought we know, more than is in the very devil.
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We do not know that there is so much Perversness in any of the Devils in Hell,
We do not know that there is so much Perverseness in any of the Devils in Hell,
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as there is in the Heart of that Man that doth reject the Ministry of the Gospel.
as there is in the Heart of that Man that does reject the Ministry of the Gospel.
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And why? Because God never tried them, God never put it to trial, to offer any Terms of Peace to them,
And why? Because God never tried them, God never put it to trial, to offer any Terms of Peace to them,
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and never told them that He would be Reconcil'd to them upon any Terms:
and never told them that He would be Reconciled to them upon any Terms:
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And therefore whether they have such perverseness of heart or no, it is not discovered so as thine is.
And Therefore whither they have such perverseness of heart or no, it is not discovered so as thine is.
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But if thou Livest where the Ministry of the Gospel is Preached, and yet continuest wicked and ungodly, thou art discovered to have that wickedness in thy Heart;
But if thou Livest where the Ministry of the Gospel is Preached, and yet Continuest wicked and ungodly, thou art discovered to have that wickedness in thy Heart;
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that for ought thou knowest, it is beyond the wickedness of any Devil in Hell.
that for ought thou Knowest, it is beyond the wickedness of any devil in Hell.
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The Devils might say, Lord, hadst thou offered Terms of Peace to us, we would not have so rejected it:
The Devils might say, Lord, Hadst thou offered Terms of Peace to us, we would not have so rejected it:
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And then it doth leave Men utterly without Excuse. I do not say, that this is Gods primary Intention, but this comes in:
And then it does leave Men utterly without Excuse. I do not say, that this is God's primary Intention, but this comes in:
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Why, the Lord doth suffer the Gospel to be Preached, to leave them wholly without Excuse.
Why, the Lord does suffer the Gospel to be Preached, to leave them wholly without Excuse.
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And for that, you have that Text in the fore-named place, John 15. 22. If I had not come and spoken unto them, they had not had sin:
And for that, you have that Text in the forenamed place, John 15. 22. If I had not come and spoken unto them, they had not had since:
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But now have they no Cloak for their sin. Sin:But now have they no Cloak for their since. since:
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Why are there any Men in the World that have no sin? Why, did Christ coming bring sin to them? It did not add sin,
Why Are there any Men in the World that have no since? Why, did christ coming bring since to them? It did not add since,
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but it did Discover their sin, and it took away their Cloak for their sin:
but it did Discover their since, and it took away their Cloak for their since:
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Now upon my coming to them, and when they shall reject me, and the offer of Grace that I bring from my Father;
Now upon my coming to them, and when they shall reject me, and the offer of Grace that I bring from my Father;
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now they have sin to purpose, now their sin is of a Scarlet Colour, now they have no Plea, they cannot say, Lord,
now they have since to purpose, now their since is of a Scarlet Colour, now they have no Plea, they cannot say, Lord,
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if thou hadst sent to us, to Reveal to us thy Mercy, and the danger of our sin.
if thou Hadst sent to us, to Reveal to us thy Mercy, and the danger of our since.
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The danger of your sin, may God say:
The danger of your since, may God say:
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Did not I send those to you that did Preach, that nothing but the Heart Blood of my Son, could pacifie for your sin.
Did not I send those to you that did Preach, that nothing but the Heart Blood of my Son, could pacify for your since.
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Could there have been any thing more to reveal the evil of your sin, than this was? O now you have no Excuse at all for your sin.
Could there have been any thing more to reveal the evil of your since, than this was? O now you have no Excuse At all for your since.
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Fifthly, Another Reason is this, which is one of the chief:
Fifthly, another Reason is this, which is one of the chief:
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That the Lord might cause all those hereby that do not entertain the Gospel, to see the Freeness of His Grace towards them.
That the Lord might cause all those hereby that do not entertain the Gospel, to see the Freeness of His Grace towards them.
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A poor Soul that the Lord is pleased to work upon by the Gospel, hath no cause to attribute any thing to himself:
A poor Soul that the Lord is pleased to work upon by the Gospel, hath no cause to attribute any thing to himself:
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There are others, and such a Multitude of People, more Learned than I, and Men and Women that had greater parts than I, they had the Gospel preached to them,
There Are Others, and such a Multitude of People, more Learned than I, and Men and Women that had greater parts than I, they had the Gospel preached to them,
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and they do not see those things that the Lord hath Revealed to me: I can tell no Reason of this Difference, only Free-grace.
and they do not see those things that the Lord hath Revealed to me: I can tell no Reason of this Difference, only Free grace.
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And certainly, Those People whom God is pleased to make the Gospel effectual, upon the hearing of this Point,
And Certainly, Those People whom God is pleased to make the Gospel effectual, upon the hearing of this Point,
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and seeing how it is Verified in the Examples of others; O they have cause to Cry out, Grace, Grace, to the Lord.
and seeing how it is Verified in the Examples of Others; Oh they have cause to Cry out, Grace, Grace, to the Lord.
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What is there in me rather than others; as Proud, and Stout, and Vile Hearts as any;
What is there in me rather than Others; as Proud, and Stout, and Vile Hearts as any;
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and we see the Gospel is rejected by them:
and we see the Gospel is rejected by them:
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and what reason is it that it is not so with me? John 14. 22. It's a speech of Judas, (not of him that betrayed Christ) Lord, How is it that thou Revealest thy Self unto us,
and what reason is it that it is not so with me? John 14. 22. It's a speech of Judas, (not of him that betrayed christ) Lord, How is it that thou Revealest thy Self unto us,
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and not unto the World? Lord, We cannot devise how it should be, that thou shouldst Manifest thy Self to us, and not unto the World:and not unto the World? Lord, We cannot devise how it should be, that thou Shouldst Manifest thy Self to us, and not unto the World:
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We see that the World rejects Thee:
We see that the World rejects Thee:
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O this is, that we may have the more Cause to Bless the Name of God here,
Oh this is, that we may have the more Cause to Bless the Name of God Here,
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and to Magnifie His Free-grace to all Eternity afterwards.
and to Magnify His Free grace to all Eternity afterwards.
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Sermon V. Luke 10. 6. Your Peace shall rest upon it, &c. APPLICATION.
Sermon V. Luke 10. 6. Your Peace shall rest upon it, etc. APPLICATION.
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First, IS it so, that even the Blessed Ministry of the Gospel, the Opening of Jesus Christ,First, IS it so, that even the Blessed Ministry of the Gospel, the Opening of jesus christ,
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and the Riches of Gods Grace may be Rejected by People, and is often.
and the Riches of God's Grace may be Rejected by People, and is often.
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The Consideration on of this First, should Teach us to bewail the horrible Wickedness of Mans Heart,
The Consideration on of this First, should Teach us to bewail the horrible Wickedness of men Heart,
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and the Dishonour that is done to God in this:
and the Dishonour that is done to God in this:
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When those Riches of Gods Grace, that glorious Work of God in Christ, the Blessed Son of God, coming to Ransom Souls,
When those Riches of God's Grace, that glorious Work of God in christ, the Blessed Son of God, coming to Ransom Souls,
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and to Deliver them out of the neathermost Hell; yet he Rejected.
and to Deliver them out of the nethermost Hell; yet he Rejected.
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There's no Object that ever was in the World, that is such an Object of Lamentation as this is.
There's no Object that ever was in the World, that is such an Object of Lamentation as this is.
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When Christ came to Jerusalem, He falls a Weeping:
When christ Come to Jerusalem, He falls a Weeping:
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Upon what ground? O, if thou hadst known, saith He, at least in this thy day, those things that concern thy Peace:
Upon what ground? Oh, if thou Hadst known, Says He, At least in this thy day, those things that concern thy Peace:
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Thou didst not know those things that did concern thy Peace. Perhaps it may be meant, outward Peace. In great part it is.Thou didst not know those things that did concern thy Peace. Perhaps it may be meant, outward Peace. In great part it is.
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But if that be such an Object of Lamentation, as to draw Tears from Christ, what an Object of Lamentation is it to Rend, indeed, the Hearts of those that understand what Christ is, what the Offer of Christ means;
But if that be such an Object of Lamentation, as to draw Tears from christ, what an Object of Lamentation is it to Rend, indeed, the Hearts of those that understand what christ is, what the Offer of christ means;
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That Christ should be Preached in any place, and yet rejected.
That christ should be Preached in any place, and yet rejected.
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When Jeremiah went to Preach (though not such a Message as this is that now we are Speaking of) yet when he saw the People would not hear, Chap. 13. ver. 15. Hear ye and give ear, be not Proud, for the Lord hath Spoken.
When Jeremiah went to Preach (though not such a Message as this is that now we Are Speaking of) yet when he saw the People would not hear, Chap. 13. ver. 15. Hear you and give ear, be not Proud, for the Lord hath Spoken.
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But in ver. 17. But if ye will not hear it, my Soul shall weep in secret places for your Pride,
But in ver. 17. But if you will not hear it, my Soul shall weep in secret places for your Pride,
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and mine Eyes shall weep sore, and run down with Tears, because the Lords Flock is carried away Captive. If ye will not hear: and mine Eyes shall weep soar, and run down with Tears, Because the lords Flock is carried away Captive. If you will not hear:
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That indeed should be the work of the Ministers of the Gospel, when they are Rejected.
That indeed should be the work of the Ministers of the Gospel, when they Are Rejected.
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Not to be Careless, and say, I have done my Work, and what need I care.
Not to be Careless, and say, I have done my Work, and what need I care.
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But they should take it to Heart, and Lament it as the greatest Affliction that can befal them;
But they should take it to Heart, and Lament it as the greatest Affliction that can befall them;
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3854
yea, more than any Affliction whatsoever:
yea, more than any Affliction whatsoever:
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That the Blessed Message that they are sent withal, is Rejected by Wretched and Sinful Men.
That the Blessed Message that they Are sent withal, is Rejected by Wretched and Sinful Men.
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Secondly, If God in Christ be sometimes Rejected, all the Mercy of God in His Son;Secondly, If God in christ be sometime Rejected, all the Mercy of God in His Son;
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we should not think much, though our love and kindness towards others be many times Slighted, and Disregarded.
we should not think much, though our love and kindness towards Others be many times Slighted, and Disregarded.
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Indeed, there's nothing goes more to any Ingenuous Heart, than to have his love and kindness to be Disregarded:
Indeed, there's nothing Goes more to any Ingenuous Heart, than to have his love and kindness to be Disregarded:
np1, pc-acp|vbz pix vvz av-dc p-acp d j n1, cs pc-acp vhi po31 n1 cc n1 pc-acp vbi j:
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But when we find our Hearts troubled at this, O that such a one that I have done so much for,
But when we find our Hearts troubled At this, Oh that such a one that I have done so much for,
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and yet that he should deal thus with me;
and yet that he should deal thus with me;
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Lay thine hand upon thy Heart, and consider what God hath done for thee in Christ,
Lay thine hand upon thy Heart, and Consider what God hath done for thee in christ,
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and how ill thou hast requited Him.
and how ill thou hast requited Him.
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Is it so much for thee a poor Worm, not to have thy Love and Kindness imbrac'd:
Is it so much for thee a poor Worm, not to have thy Love and Kindness embraced:
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What is it then for the Infinite God, not to have that Infinite Love and Mercy of His to the Children of Men, not Imbraced but Rejected?
What is it then for the Infinite God, not to have that Infinite Love and Mercy of His to the Children of Men, not Embraced but Rejected?
q-crq vbz pn31 av p-acp dt j np1, xx pc-acp vhi d j n1 cc n1 pp-f png31 p-acp dt n2 pp-f n2, xx vvn cc-acp vvd?
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Thirdly, Let's learn from hence, never to trust our own Hearts.Thirdly, Let's Learn from hence, never to trust our own Hearts.
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We think often, had we such means as others have, then we should not do as they do; surely we should do better.
We think often, had we such means as Others have, then we should not do as they do; surely we should do better.
pns12 vvb av, vhd pns12 d n2 c-acp n2-jn vhb, cs pns12 vmd xx vdi c-acp pns32 vdb; av-j pns12 vmd vdi jc.
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Men are very ready to trust their own Hearts, and in the use of Means:
Men Are very ready to trust their own Hearts, and in the use of Means:
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But let us learn from hence never to trust in our own Hearts, or in the use of any Means.
But let us Learn from hence never to trust in our own Hearts, or in the use of any Means.
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God may send you Means, and Reveal glorious Truths unto you;
God may send you Means, and Reveal glorious Truths unto you;
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yet it may so fall out, that you may never come to be partakers of the good of those things:
yet it may so fallen out, that you may never come to be partakers of the good of those things:
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It hath been so with many, and you must look to your own Hearts.
It hath been so with many, and you must look to your own Hearts.
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Do not Bless your selves in this, Through Gods Mercy the Lord hath sent us His Word plentifully,
Do not Bless your selves in this, Through God's Mercy the Lord hath sent us His Word plentifully,
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and the Gospel comes to be Opened clearly among us:
and the Gospel comes to be Opened clearly among us:
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That's not enough, what God hath done, but look you into your own Hearts, how you Imbrace it;
That's not enough, what God hath done, but look you into your own Hearts, how you Embrace it;
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otherwise the Gospel may come among you, and yet you never come to be Saved by it.
otherwise the Gospel may come among you, and yet you never come to be Saved by it.
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But this, indeed, is a sad Condition, wheresoever it is. Fourthly. Further, Gods Ministers are to Learn from hence, not to be Discouraged.
But this, indeed, is a sad Condition, wheresoever it is. Fourthly. Further, God's Ministers Are to Learn from hence, not to be Discouraged.
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They come and Preach, and with an Expectation to prevail with the Hearts of People, to draw them to Christ.
They come and Preach, and with an Expectation to prevail with the Hearts of People, to draw them to christ.
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When they have been in their Studies, labouring to find out some Truths of the Gospel,
When they have been in their Studies, labouring to find out Some Truths of the Gospel,
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and to sit it to the Hearts of their Auditors, and have been Praying over it:
and to fit it to the Hearts of their Auditors, and have been Praying over it:
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They come now with Expectation that some good may be done, that some Soul may be drawn in to Christ,
They come now with Expectation that Some good may be done, that Some Soul may be drawn in to christ,
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yet perhaps find it quite otherwise, and the People to sit Dead under it; it may be Slight it, Contemn it, Scorn it, Disobey it:
yet perhaps find it quite otherwise, and the People to fit Dead under it; it may be Slight it, Contemn it, Scorn it, Disobey it:
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But they must not be, I say, Discouraged in this, as if so be a strange thing had befallen them.
But they must not be, I say, Discouraged in this, as if so be a strange thing had befallen them.
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What art thou more than Jesus Christ thy Master? What art thou more than Paul and other of the Apostles? They have been rejected all in their Ministry,
What art thou more than jesus christ thy Master? What art thou more than Paul and other of the Apostles? They have been rejected all in their Ministry,
q-crq vb2r pns21 av-dc cs np1 np1 po21 n1? q-crq vb2r pns21 av-dc cs np1 cc n-jn pp-f dt n2? pns32 vhb vbn vvn d p-acp po32 n1,
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and what art thou that thou canst not bear any Rejection? Indeed, it is the hardest thing to be Born by a Minister of the Gospel, that possibly may be:
and what art thou that thou Canst not bear any Rejection? Indeed, it is the Hardest thing to be Born by a Minister of the Gospel, that possibly may be:
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But consider, That it is not a new thing for the Gospel, to be Rejected.
But Consider, That it is not a new thing for the Gospel, to be Rejected.
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I remember, I have read of Melancthon, he had such thoughts, that when he began to Preach, he should Convert all that heard him.
I Remember, I have read of Melanchthon, he had such thoughts, that when he began to Preach, he should Convert all that herd him.
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He thought there was so much Reason in what he Spake, and so much Evidence and Power to prevail with the Hearts of People, that he thought he should prevail with every one;
He Thought there was so much Reason in what he Spoke, and so much Evidence and Power to prevail with the Hearts of People, that he Thought he should prevail with every one;
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but he found it otherwise by Experience.
but he found it otherwise by Experience.
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And though, indeed, when any Minister that is acquainted with the Glorious things of God and Christ, come to open them to People, they are ready to think, such things will surely prevail with the Hearts of People,
And though, indeed, when any Minister that is acquainted with the Glorious things of God and christ, come to open them to People, they Are ready to think, such things will surely prevail with the Hearts of People,
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but the Lord teaches him to know that the Blessing depends upon Himself:
but the Lord Teaches him to know that the Blessing depends upon Himself:
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That though the things be never so Excellent and Moving, yet all will not do except the Lord comes in by His Almighty Power.
That though the things be never so Excellent and Moving, yet all will not do except the Lord comes in by His Almighty Power.
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Fifthly, Let all those with whom the Ministry of the Gospel doth prevail in any measure, Bless God that makes such a difference between them and any others.Fifthly, Let all those with whom the Ministry of the Gospel does prevail in any measure, Bless God that makes such a difference between them and any Others.
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It is Preached unto many, but doth them no good.
It is Preached unto many, but does them no good.
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But the Lord hath Called thee out, and it hath struck thy Heart, converted thy Spirit:
But the Lord hath Called thee out, and it hath struck thy Heart, converted thy Spirit:
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Thou seest cause to stand and admire at the Glory of God in Christ, and thou wonderest perhaps that all People are not taken with the Riches of the Glory of Gods Grace in Christ:
Thou See cause to stand and admire At the Glory of God in christ, and thou wonderest perhaps that all People Are not taken with the Riches of the Glory of God's Grace in christ:
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Well, Bless God that hath made a difference between thee and others.
Well, Bless God that hath made a difference between thee and Others.
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It may be in the same Family another Scorns it, and Contemns it, perhaps one that came out of the same Womb despises it,
It may be in the same Family Another Scorns it, and Contemns it, perhaps one that Come out of the same Womb despises it,
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and God hath taken thee, and revealed Himself to thee, it may be thy rich Neighbour Contemns it;
and God hath taken thee, and revealed Himself to thee, it may be thy rich Neighbour Contemns it;
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but God looks upon thee (a poor Creature) and makes Himself known to thee.
but God looks upon thee (a poor Creature) and makes Himself known to thee.
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It may be a Learned Man he slights it, and makes nothing of it; and thou who art but a Babe, hast those things Revealed.
It may be a Learned Man he slights it, and makes nothing of it; and thou who art but a Babe, hast those things Revealed.
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Thou hast cause to thank God for it, For Christ doth: He thanks His Father for this thing, That He should be pleased to pass by the Wise and great ones of the World,
Thou hast cause to thank God for it, For christ does: He thanks His Father for this thing, That He should be pleased to pass by the Wise and great ones of the World,
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and chuse Babes, Mat. 11. 25. At that time, Jesus Answered and said, I thank thee, O Father, Lord of Heaven and Earth, that thou hast hid these things from the Wise and Prudent,
and choose Babes, Mathew 11. 25. At that time, jesus Answered and said, I thank thee, Oh Father, Lord of Heaven and Earth, that thou hast hid these things from the Wise and Prudent,
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and hist revealed them unto Babes. and hist revealed them unto Babes.
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Now this Scripture that I bring, not only to shew you that God doth sometimes Reveal the great Mysteries of the Gospel to Babes,
Now this Scripture that I bring, not only to show you that God does sometime Reveal the great Mysteres of the Gospel to Babes,
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and hide them from the Wise, but as a Text to stir up your Hearts to Bless God,
and hide them from the Wise, but as a Text to stir up your Hearts to Bless God,
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if He hath done so for any of you. Upon this ground Jesus Christ doth thank His Father for it;
if He hath done so for any of you. Upon this ground jesus christ does thank His Father for it;
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then surely thou hast cause to thank God the Father for this great Mercy of His, to put such a difference between thee and others.
then surely thou hast cause to thank God the Father for this great Mercy of His, to put such a difference between thee and Others.
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For, indeed, it is one of the most glorious Works of God, This Work of the Lord making known the Great and High Mysteries of the Gospel to poor weak ones;
For, indeed, it is one of the most glorious Works of God, This Work of the Lord making known thee Great and High Mysteres of the Gospel to poor weak ones;
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when as the Great, and Rich, and Mighty, and Learned of the World, do not come to understand it.
when as the Great, and Rich, and Mighty, and Learned of the World, do not come to understand it.
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It is one of the great Miracles by which the Lord doth Confirm the Gospel to be His own,
It is one of the great Miracles by which the Lord does Confirm the Gospel to be His own,
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3911
as great a Miracle as other Miracles that were Wrought by Christ.
as great a Miracle as other Miracles that were Wrought by christ.
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And for that, this is very observable that we have in the place where John sends to Christ, to know whether He were the Messias, or no.
And for that, this is very observable that we have in the place where John sends to christ, to know whither He were the Messias, or no.
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3913
Now mark the Answer that Christ gives unto John's Messengers, Jesus Answered and said unto them, Go and shew John again those things which ye do hear and see, the Blind receive their sight,
Now mark the Answer that christ gives unto John's Messengers, jesus Answered and said unto them, Go and show John again those things which you do hear and see, the Blind receive their sighed,
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3914
and the Lame walk, and the Lepers are cleansed, and the Deaf hear, and the Dead are raised,
and the Lame walk, and the Lepers Are cleansed, and the Deaf hear, and the Dead Are raised,
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3915
and the Poor have the Gospel Preached to them: and the Poor have the Gospel Preached to them:
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And as some of the Evangelists have it, Poor receive the Gospel. Observe why Christ brings this, He brings it in as an Argument that he was the Messiah.
And as Some of the Evangelists have it, Poor receive the Gospel. Observe why christ brings this, He brings it in as an Argument that he was the Messiah.
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3917
John would know whether He was the Messiah:John would know whither He was the Messiah:
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How shall he know it? Why go and tell him, The Blind receive their sight, the Lame walk, the Lepers are cleansed, the Deaf hear, the Dead are raised.
How shall he know it? Why go and tell him, The Blind receive their sighed, the Lame walk, the Lepers Are cleansed, the Deaf hear, the Dead Are raised.
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These are good Arguments to prove that Christ was the Messias.
These Are good Arguments to prove that christ was the Messias.
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If Christ could Work such Miracles as to give sight to the Blind, to make the Lame to walk, to cleanse the Lepers, to cause the Deaf to hear, and to raise the Dead; these indeed were good Arguments.
If christ could Work such Miracles as to give sighed to the Blind, to make the Lame to walk, to cleanse the Lepers, to cause the Deaf to hear, and to raise the Dead; these indeed were good Arguments.
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But how comes in the last, And the Poor receive the Gospel? How is this an Argument that Christ is the Messias? One would think that this should rather be an Argument, that He is not the Messias.
But how comes in the last, And the Poor receive the Gospel? How is this an Argument that christ is the Messias? One would think that this should rather be an Argument, that He is not the Messias.
p-acp q-crq vvz p-acp dt ord, cc dt j vvi dt n1? q-crq vbz d dt n1 cst np1 vbz dt np1? pi vmd vvi cst d vmd av-c vbi dt n1, cst pns31 vbz xx dt np1.
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They might say, I indeed, there are these great things done by Him, but there is one thing makes us suspect that He is not the Messias:
They might say, I indeed, there Are these great things done by Him, but there is one thing makes us suspect that He is not the Messias:
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For our Great, Rich, and Learned Men, they do not receive Him, only a Company of poor Ignorant People, this Vulgar sort:
For our Great, Rich, and Learned Men, they do not receive Him, only a Company of poor Ignorant People, this vulgar sort:
c-acp po12 j, j, cc j n2, pns32 vdb xx vvi pno31, av-j dt n1 pp-f j j n1, d j n1:
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For so was the Arguing of the Pharisees there, in John 7. 48. say they, (when the Officers were Affected with the Ministry of Christ) Have any of the Rulers,
For so was the Arguing of the Pharisees there, in John 7. 48. say they, (when the Officers were Affected with the Ministry of christ) Have any of the Rulers,
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or of the Pharisees believed on him? Have any of them Believed on Him? But this People that knoweth not the Law, are Cursed. or of the Pharisees believed on him? Have any of them Believed on Him? But this People that Knoweth not the Law, Are Cursed.
cc pp-f dt np2 vvd p-acp pno31? vhb d pp-f pno32 vvd p-acp pno31? p-acp d n1 cst vvz xx dt n1, vbr vvn.
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Only a Company of poor Ignorant People, they believe on Christ. But the Rulers, have any of the Rulers, or of the Pharisees, the Great Men,
Only a Company of poor Ignorant People, they believe on christ. But the Rulers, have any of the Rulers, or of the Pharisees, the Great Men,
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and the Rich Men, the Learned Men, Have they believed? You see that this was a Stumbling-block, whereby they would perswade Men, that Christ was not the Messias.
and the Rich Men, the Learned Men, Have they believed? You see that this was a Stumbling-block, whereby they would persuade Men, that christ was not the Messias.
cc dt j n2, dt j n2, vhb pns32 vvn? pn22 vvb cst d vbds dt n1, c-crq pns32 vmd vvi n2, cst np1 vbds xx dt np1.
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But mark, That which Men make the great Stumbling-block, why Christ is not the Messias, that Christ makes unto John the great Argument, why He was the Messias:
But mark, That which Men make the great Stumbling-block, why christ is not the Messias, that christ makes unto John the great Argument, why He was the Messias:
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Because the Poor receive the Gospel. And Christ doth put this among his other Miracles.Because the Poor receive the Gospel. And christ does put this among his other Miracles.
p-acp dt j vvi dt n1. cc np1 vdz vvi d p-acp po31 j-jn n2.
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And you will say, How is this an Argument? Thus, It is one of the greatest Miracles that ever Christ wrought,
And you will say, How is this an Argument? Thus, It is one of the greatest Miracles that ever christ wrought,
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and it may well be Reckoned among those Miracles, of giving Eyes to the Blind, and Hearing to the Deaf.
and it may well be Reckoned among those Miracles, of giving Eyes to the Blind, and Hearing to the Deaf.
cc pn31 vmb av vbi vvn p-acp d n2, pp-f vvg n2 p-acp dt j, cc vvg p-acp dt j.
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Thus, To make one that is a poor weak Creature, that hath but a mean Capacity,
Thus, To make one that is a poor weak Creature, that hath but a mean Capacity,
av, pc-acp vvi pi cst vbz dt j j n1, cst vhz p-acp dt j n1,
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yet that such a one shall be able to see into the Great, and High, and Glorious Mysteries of the Gospel, that the Angels desire to pry into:
yet that such a one shall be able to see into the Great, and High, and Glorious Mysteres of the Gospel, that the Angels desire to pry into:
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So to see into the Reolity, and the Certainty, and the Glory of those Mysteries, that he dares venture his Soul and his Eternal Estate upon:
So to see into the Reolity, and the Certainty, and the Glory of those Mysteres, that he dares venture his Soul and his Eternal Estate upon:
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I say, This is as great a Work of a •od, as ever any Work that God did in this World,
I say, This is as great a Work of a •od, as ever any Work that God did in this World,
pns11 vvb, d vbz a-acp j dt n1 pp-f dt j, c-acp av d n1 cst np1 vdd p-acp d n1,
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and therefore it may well be put among Christs Miracles, •nd an Argument that Christ is the Messias.
and Therefore it may well be put among Christ Miracles, •nd an Argument that christ is the Messias.
cc av pn31 vmb av vbi vvn p-acp npg1 n2, vvb dt n1 cst np1 vbz dt np1.
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If Christ shall Reveal such Glorious things, that are the Objects of the Understanding of Angels, to poor Illiterate People,
If christ shall Reveal such Glorious things, that Are the Objects of the Understanding of Angels, to poor Illiterate People,
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when as the Wise of the World shall not be able to see them, but shall Reject them:
when as the Wise of the World shall not be able to see them, but shall Reject them:
c-crq c-acp dt n1 pp-f dt n1 vmb xx vbi j pc-acp vvi pno32, cc-acp vmb vvi pno32:
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They shall not see so much as to dare to venture the loss of a Lust for them, of any Creatures contentment for them; but a poor weak.
They shall not see so much as to Dare to venture the loss of a Lust for them, of any Creatures contentment for them; but a poor weak.
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Man or Woman Illiterate, that understands but little in other things, shall come to see so much the Glory of God shining in the Face of Christ,
Man or Woman Illiterate, that understands but little in other things, shall come to see so much the Glory of God shining in the Face of christ,
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as he dares venture not only all outward Comforts in this World, but his Soul and Eternal Estate, upon the Grace of God in his Son. Here's a mighty Work of Christ.
as he dares venture not only all outward Comforts in this World, but his Soul and Eternal Estate, upon the Grace of God in his Son. Here's a mighty Work of christ.
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The Poor they come then to receive the Gospel, it is Preached to them and they receive it;
The Poor they come then to receive the Gospel, it is Preached to them and they receive it;
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and hereby Christ shews his Power.
and hereby christ shows his Power.
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Now hath Christ shown such a Miraculous Work of his upon thy Soul, when he hath past by others that are Understanding,
Now hath christ shown such a Miraculous Work of his upon thy Soul, when he hath passed by Others that Are Understanding,
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and Men of Parts, & yet Reveal'd such deep and hidden Mysteries of the Gospel unto thee.
and Men of Parts, & yet Revealed such deep and hidden Mysteres of the Gospel unto thee.
cc n2 pp-f n2, cc av vvd d j-jn cc j-vvn n2 pp-f dt n1 p-acp pno21.
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Oh admire at the Grace of God in his Son to thee, and Bless him, for this is not an ordinary Mercy; it is a choice Mercy.
O admire At the Grace of God in his Son to thee, and Bless him, for this is not an ordinary Mercy; it is a choice Mercy.
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The Gospel is Rejected many times where it comes, and thou seest it; only God hath made a separation between thee and others:
The Gospel is Rejected many times where it comes, and thou See it; only God hath made a separation between thee and Others:
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As I told you of that Speech of Judas, not Iscariot, Lord, saith he, Why is it that thou Revealest thy self unto us, and not unto the World.
As I told you of that Speech of Judas, not Iscariot, Lord, Says he, Why is it that thou Revealest thy self unto us, and not unto the World.
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Thou hast cause to wonder at it indeed. Sixthly, And then further, that we may hasten to what remains:
Thou hast cause to wonder At it indeed. Sixthly, And then further, that we may hasten to what remains:
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If this be so, that Gods sends the Gospel where it is Rejected, hence be not Scandalized when you see it Despised and Contemned.
If this be so, that God's sends the Gospel where it is Rejected, hence be not Scandalized when you see it Despised and Contemned.
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Let none be Scandalized at it, so saith Christ, in Mat. 11, when he saith, The Poor have the Gospel Preached to them:
Let none be Scandalized At it, so Says christ, in Mathew 11, when he Says, The Poor have the Gospel Preached to them:
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in the next words, And Blessed is he, whosoever is not offended in me.
in the next words, And Blessed is he, whosoever is not offended in me.
p-acp dt ord n2, cc j-vvn vbz pns31, r-crq vbz xx vvn p-acp pno11.
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For Men are ready to be offended, when they see great Ones Reject the Ministry of the Gospel:
For Men Are ready to be offended, when they see great Ones Reject the Ministry of the Gospel:
p-acp n2 vbr j pc-acp vbi vvn, c-crq pns32 vvb j pi2 vvi dt n1 pp-f dt n1:
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But you hear that God sends it where it is Rejected, therefore be not you offended;
But you hear that God sends it where it is Rejected, Therefore be not you offended;
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do not think that because others do not Imbrace it, therefore there is nothing in it, and why should I:
do not think that Because Others do not Embrace it, Therefore there is nothing in it, and why should I:
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There is this Temptation in the Hearts of many, though while they are Hearing of the Gospel Preached, their Hearts are taken with what they Hear, and they are Convinc'd;
There is this Temptation in the Hearts of many, though while they Are Hearing of the Gospel Preached, their Hearts Are taken with what they Hear, and they Are Convinced;
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but when they go away, and are among their Companions and others that they find to slight all and to disregard all;
but when they go away, and Are among their Sodales and Others that they find to slight all and to disregard all;
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their Hearts are taken off likewise.
their Hearts Are taken off likewise.
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But, O learn by this Point, never to be Scandalized by others casting off the Gospel:
But, Oh Learn by this Point, never to be Scandalized by Others casting off the Gospel:
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For it is that which Christ hath forewarned his Ministers when they go to Preach;
For it is that which christ hath forewarned his Ministers when they go to Preach;
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he doth intimate to them that they must expect that their Ministry must not prevail with all.
he does intimate to them that they must expect that their Ministry must not prevail with all.
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7ly. Lastly, Is this true, That God sends the Preaching of the Gospel where he sees it will and doth not prevail with many? Now let every one of you lay his hand upon his Heart, and think thus with himself;7ly. Lastly, Is this true, That God sends the Preaching of the Gospel where he sees it will and does not prevail with many? Now let every one of you lay his hand upon his Heart, and think thus with himself;
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Is it I? Am I the man? am I the Woman to whom Jesus Christ shall be Preached,
Is it I? Am I the man? am I the Woman to whom jesus christ shall be Preached,
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and shall not prevail? O the Lord forbid that this should be so, though it doth not prevail with others ▪ such and such,
and shall not prevail? O the Lord forbid that this should be so, though it does not prevail with Others ▪ such and such,
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yet God forbid that it should not prevail with my Heart; let me imbrace it so much the rather.
yet God forbid that it should not prevail with my Heart; let me embrace it so much the rather.
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Do I see Jesus Christ rejected by others? O it is that which should go neer to my Heart, that the Lord is rejected by any,
Do I see jesus christ rejected by Others? O it is that which should go near to my Heart, that the Lord is rejected by any,
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and shall he be rejected by me too, the Lord forbid;
and shall he be rejected by me too, the Lord forbid;
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that as Christ said to his Disciples when others forsook him, And will ye also go away? O whither shall we go from thee saith Peter, for with thee are the words of Eternal life;
that as christ said to his Disciples when Others forsook him, And will you also go away? O whither shall we go from thee Says Peter, for with thee Are the words of Eternal life;
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so dost thou see others slight and neglect the glorious Ministry of the Gospel, and wilt thou do so? wilt thou add to the dishonour of the Gospel too? O the Lord, the Lord forbid;
so dost thou see Others slight and neglect the glorious Ministry of the Gospel, and wilt thou do so? wilt thou add to the dishonour of the Gospel too? O the Lord, the Lord forbid;
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but let me the rather embrace it, by how much the more it is neglected, and dis-regarded by others.
but let me the rather embrace it, by how much the more it is neglected, and disregarded by Others.
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What, shall such a glorious Gospel be preached in vain? What, shall the precious Blood of Jesus Christ be shed in vain? and it is in vain in respect of many Souls,
What, shall such a glorious Gospel be preached in vain? What, shall the precious Blood of jesus christ be shed in vain? and it is in vain in respect of many Souls,
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and shall it be in respect of my Soul? the Lord forbid.
and shall it be in respect of my Soul? the Lord forbid.
cc vmb pn31 vbi p-acp n1 pp-f po11 n1? dt n1 vvb.
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O that the Lord would put such kind of thoughts into your Hearts, when you see others live under the Ministry of the Gospel in a sinful way.
O that the Lord would put such kind of thoughts into your Hearts, when you see Others live under the Ministry of the Gospel in a sinful Way.
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And thus much for this Supposition, If not: What follows? If not, Let it return to you again.
And thus much for this Supposition, If not: What follows? If not, Let it return to you again.
cc av av-d c-acp d n1, cs xx: r-crq vvz? cs xx, vvb pn31 vvi p-acp pn22 av.
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Here we have first an encouragement to Gods Ministers, in case their Ministry is rejected. And Secondly, A dreadful denunciation against those that shall reject the Gospel.
Here we have First an encouragement to God's Ministers, in case their Ministry is rejected. And Secondly, A dreadful denunciation against those that shall reject the Gospel.
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First, the encouragement of the Ministers of God in case their Ministry be rejected, Let it return to you again. First, the encouragement of the Ministers of God in case their Ministry be rejected, Let it return to you again.
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In this we have these two Things.
In this we have these two Things.
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First, That when any Minister Preaches Christ to a people, if the people get no good by his Preaching,
First, That when any Minister Preaches christ to a people, if the people get no good by his Preaching,
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yet he shall have the benefit of it upon his own Soul; that's the first:
yet he shall have the benefit of it upon his own Soul; that's the First:
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let it return to you again if they will not embrace it, so as to have the good and benefit of it to them, it shall return to you,
let it return to you again if they will not embrace it, so as to have the good and benefit of it to them, it shall return to you,
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and you shall have the benefit and blessing of it upon your own Souls.
and you shall have the benefit and blessing of it upon your own Souls.
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Secondly, Let it return, that is, though it prevails not here, yet it shall not lose any thing of its efficacy, of the life, of the vigor of it,
Secondly, Let it return, that is, though it prevails not Here, yet it shall not loose any thing of its efficacy, of the life, of the vigor of it,
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but it shall return to you with as much efficacy and life as ever, so as if you be sent to some other place, there may be as much hopes of doing good as ever you had;
but it shall return to you with as much efficacy and life as ever, so as if you be sent to Some other place, there may be as much hope's of doing good as ever you had;
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these are the two things that are for the incouragement of Gods Ministers, in case their Ministry be rejected. Briefly of these:
these Are the two things that Are for the encouragement of God's Ministers, in case their Ministry be rejected. Briefly of these:
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First, That whena people rejects the Gospel, Gods Ministers they shall not lose by it, they shall have the blessing of their Ministry;
First, That whena people rejects the Gospel, God's Ministers they shall not loose by it, they shall have the blessing of their Ministry;
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in Isai. 49. 4. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: here's a dreadful complaint; but mark what follows:
in Isaiah 49. 4. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: here's a dreadful complaint; but mark what follows:
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yet surely my judgment is with the Lord, and my work with my God: there is a correcting of himself as it were;yet surely my judgement is with the Lord, and my work with my God: there is a correcting of himself as it were;
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as if he should say, what did I say it was in vain, that I had spent my strength in vain, to no purpose, that I had gotten nothing by what I had done? No, let me correct my self,
as if he should say, what did I say it was in vain, that I had spent my strength in vain, to no purpose, that I had got nothing by what I had done? No, let me correct my self,
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surely my judgment is with the Lord, and my work with my God, I shall not lose my labour;
surely my judgement is with the Lord, and my work with my God, I shall not loose my labour;
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though I do no good upon people, yet I shall not lose my labour:
though I do not good upon people, yet I shall not loose my labour:
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The truth is, even this Complaint is not spoken so much in the person of the Prophet, as of Jesus Christ:
The truth is, even this Complaint is not spoken so much in the person of the Prophet, as of jesus christ:
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It is a complaint of Christ, for it is apparent in the reading of this Chapter, that it is Prophetical of Christ;
It is a complaint of christ, for it is apparent in the reading of this Chapter, that it is Prophetical of christ;
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for it follows, And now saith the Lord, that formed me from the Womb to be his servant, to bring Jacob again to him, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord,
for it follows, And now Says the Lord, that formed me from the Womb to be his servant, to bring Jacob again to him, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord,
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and my God shall be my strength:
and my God shall be my strength:
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And he said, It is a light thing that thou shouldest be my servant, to raise up the Tribes of Jacob, and to restore the preserved of Israel:And he said, It is a Light thing that thou Shouldst be my servant, to raise up the Tribes of Jacob, and to restore the preserved of Israel:
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I will also give you for a light to the Gentiles, that thou maist be my Salvation to the ends of the Earth, &c. Now who was he that was a light to the Gentiles, and the Salvation of God to the ends of the Earth? It was Jesus Christ,I will also give you for a Light to the Gentiles, that thou Mayest be my Salvation to the ends of the Earth, etc. Now who was he that was a Light to the Gentiles, and the Salvation of God to the ends of the Earth? It was jesus christ,
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and yet Christ himself is brought in here complaining, that he had laboured in vain, and spent his strength for nought, and in vain:
and yet christ himself is brought in Here complaining, that he had laboured in vain, and spent his strength for nought, and in vain:
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but God comes in and incourages him, and tells him that he should not lose the benefit of their labours;
but God comes in and encourages him, and tells him that he should not loose the benefit of their labours;
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his judgment should be with the Lord, and his work with his God.
his judgement should be with the Lord, and his work with his God.
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And further, that though he did not prevail with some, yet he should with others, he should be given as a light to the Gentiles. And likewise that place is well known in the 2 Cor. 2. 15, 16. For we are unto God a sweet savour of Christ, in them that are saved;
And further, that though he did not prevail with Some, yet he should with Others, he should be given as a Light to the Gentiles. And likewise that place is well known in the 2 Cor. 2. 15, 16. For we Are unto God a sweet savour of christ, in them that Are saved;
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I that's true, but mark what follows, and in them that perish: A sweet savour of Christ, in them that are saved, and in them that perish:
I that's true, but mark what follows, and in them that perish: A sweet savour of christ, in them that Are saved, and in them that perish:
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as truly in them that perish, as in them that are saved, Gods Ministers are a sweet savour of Christ,
as truly in them that perish, as in them that Are saved, God's Ministers Are a sweet savour of christ,
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therefore their labour is not in vain. To us belongs faithfulness;
Therefore their labour is not in vain. To us belongs faithfulness;
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we are to look to be faithful in our work, but for the success that belongs to God himself.
we Are to look to be faithful in our work, but for the success that belongs to God himself.
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It is a note that Bernard hath on the 1 Cor. 15. 10. saith the Apostle there, By the Grace of God I am that I am,
It is a note that Bernard hath on the 1 Cor. 15. 10. Says the Apostle there, By the Grace of God I am that I am,
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and his Grace that was bestowed upon me, was not in vain: but I laboured more abundantly then they all. and his Grace that was bestowed upon me, was not in vain: but I laboured more abundantly then they all.
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Saith Bernard here, he doth not so much glory in the fruit of his Labours,
Says Bernard Here, he does not so much glory in the fruit of his Labours,
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as in his labouring, for indeed we are to glory rather in our work, than in the faithfulness of our hearts in our work, rather than in the success.
as in his labouring, for indeed we Are to glory rather in our work, than in the faithfulness of our hearts in our work, rather than in the success.
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Ministers many times may look too much after the success of their labour, and yet if there be any thing in the world that a man may look for the success of his labour in, it is in the work of the Ministry;
Ministers many times may look too much After the success of their labour, and yet if there be any thing in the world that a man may look for the success of his labour in, it is in the work of the Ministry;
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but especially he is to look after his faithfulness in his labour: and if he be faithful there, he shall not lose his labour:
but especially he is to look After his faithfulness in his labour: and if he be faithful there, he shall not loose his labour:
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But, saith Bernard, you must have a care rather to discharge your work, to take care of Souls, rather than the curing of them:
But, Says Bernard, you must have a care rather to discharge your work, to take care of Souls, rather than the curing of them:
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it is your work to take care of them, but it is Gods work to cure them;
it is your work to take care of them, but it is God's work to cure them;
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that's to be left to God.
that's to be left to God.
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There is a Question among Divines, Whether a Minister that Converts many Souls here by his Ministry,
There is a Question among Divines, Whither a Minister that Converts many Souls Here by his Ministry,
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or another that is as faithful every whit as he, and as painful, and yet doth not convert Souls, or but very few;
or Another that is as faithful every whit as he, and as painful, and yet does not convert Souls, or but very few;
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which of these shall have most Glory in Heaven, whether the one or the other? Many think rather the Second,
which of these shall have most Glory in Heaven, whither the one or the other? Many think rather the Second,
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because the one hath a great part of his comfort here, and his incouragement;
Because the one hath a great part of his Comfort Here, and his encouragement;
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the other goes on in his painfulness and faithfulness, though he hath not such comforts and incouragements.
the other Goes on in his painfulness and faithfulness, though he hath not such comforts and encouragements.
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And indeed, of all Works, it is the hardest work for a man to go on comfortably in the work of the Ministry without success;
And indeed, of all Works, it is the Hardest work for a man to go on comfortably in the work of the Ministry without success;
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there is no work so hard as that is:
there is no work so hard as that is:
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What, for a man to think, O that the Lord should send me to a people, to what end? to preach the Gospel indeed,
What, for a man to think, Oh that the Lord should send me to a people, to what end? to preach the Gospel indeed,
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but to harden them, but to aggravate their sin, but so as their condemnation shall be increased:
but to harden them, but to aggravate their since, but so as their condemnation shall be increased:
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O it is a dreadful thought unto the heart of a Minister, to think that he should be sent about such a task as this is.
Oh it is a dreadful Thought unto the heart of a Minister, to think that he should be sent about such a task as this is.
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Jeremy was even weary, and said, He would preach no more in the Name of the Lord, only the Word of God was as fire in his bones, and he could not forbear;Jeremiah was even weary, and said, He would preach no more in the Name of the Lord, only the Word of God was as fire in his bones, and he could not forbear;
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but had not Gods Word been as fire in his bones, certainly he would have forborn:
but had not God's Word been as fire in his bones, Certainly he would have forborn:
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Hence it is that we read, when God was to send his Ministers to People, that they should not prevail withall, the Lord made mighty preparations,
Hence it is that we read, when God was to send his Ministers to People, that they should not prevail withal, the Lord made mighty preparations,
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and there was much ado for to get the hearts of his Servants to go about their work:
and there was much ado for to get the hearts of his Servants to go about their work:
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I'll give you two Instances remarkable for this:
I'll give you two Instances remarkable for this:
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The first is in the Prophet Isaiah, the Lord had a Message to send by the Prophet, he would send him to Preach,
The First is in the Prophet Isaiah, the Lord had a Message to send by the Prophet, he would send him to Preach,
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but to a People where he should not prevail; yea the Text saith, Go and tell this people, hear ye indeed, but understand not;
but to a People where he should not prevail; yea the Text Says, Go and tell this people, hear you indeed, but understand not;
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and see ye indeed, but perceive not:
and see you indeed, but perceive not:
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make the heart of this people fat, and make their ears heavy, and shut their eyes,
make the heart of this people fat, and make their ears heavy, and shut their eyes,
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lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed. lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed.
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The Lord sends his Prophets to go and to harden the hearts of people;
The Lord sends his prophets to go and to harden the hearts of people;
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as the truth is, there is nothing in the world will harden mens Hearts more than the Ministry of the Word,
as the truth is, there is nothing in the world will harden men's Hearts more than the Ministry of the Word,
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if it doth not soften them.
if it does not soften them.
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If it doth not prevail with mens hearts to convert them, I say there is nothing will harden mens hearts more.
If it does not prevail with men's hearts to convert them, I say there is nothing will harden men's hearts more.
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There are no People in the world have harder Hearts than those that live under the Ministry of the Gospel.
There Are no People in the world have harder Hearts than those that live under the Ministry of the Gospel.
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Go and make the heart of this People fat; but this was a mighty hard Message:Go and make the heart of this People fat; but this was a mighty hard Message:
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How must this Prophet be prepared? There needs be a mighty deal of preparation to make him go chearfully on in his work.
How must this Prophet be prepared? There needs be a mighty deal of preparation to make him go cheerfully on in his work.
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You shall see that the Prophet had a most Glorious Vision to prepare him: He saw the Glory of God silling the Temple, and above it stood the Cherubims,
You shall see that the Prophet had a most Glorious Vision to prepare him: He saw the Glory of God shilling the Temple, and above it stood the Cherubims,
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and one cryed to another, and said, Holy, Holy, Holy is the Lord of Host;
and one cried to Another, and said, Holy, Holy, Holy is the Lord of Host;
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the whole Earth is full of his Glory, and the posts of the door moved at the voice of him that cryed,
the Whole Earth is full of his Glory, and the posts of the door moved At the voice of him that cried,
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and the house was filled with smoak. Then said I, woe is me. The Lord was fain first to reveal his Glory to him; secondly to humble his heart;and the house was filled with smoke. Then said I, woe is me. The Lord was fain First to reveal his Glory to him; secondly to humble his heart;
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Then said I, wo is me, for I am undone, because I am a man of unclean lips: Then said I, woe is me, for I am undone, Because I am a man of unclean lips:
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thirdly, the Lord caused a Serophim to fly unto him, having a live coal in his hand, which he had taken with the tongues from off the Altar;
Thirdly, the Lord caused a Serophim to fly unto him, having a live coal in his hand, which he had taken with the tongues from off the Altar;
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and he laid it upon my mouth and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin purged. and he laid it upon my Mouth and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy since purged.
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Here's three notable works of God to prepare the heart of this Prophet:
Here's three notable works of God to prepare the heart of this Prophet:
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then in v. 8. I heard the voice of the Lord, saying, whom shall I send,
then in v. 8. I herd the voice of the Lord, saying, whom shall I send,
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and who will go for us? then I said, here am I, send me. After he had first seen the glory of God;and who will go for us? then I said, Here am I, send me. After he had First seen the glory of God;
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secondly, after he had been humbled for his sin;
secondly, After he had been humbled for his since;
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and thirdly, after he had had such an extraordinary testimony of the pardon of his sin.
and Thirdly, After he had had such an extraordinary testimony of the pardon of his since.
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Now Lord, as if he should say, send me about the hardest work that thou hast to do,
Now Lord, as if he should say, send me about the Hardest work that thou hast to do,
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and then the Lord tells him what that hard Message should be that he should carry? he should go to a people and Preach,
and then the Lord tells him what that hard Message should be that he should carry? he should go to a people and Preach,
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but it should be to harden their hearts, and not to prevail with their Spirits.
but it should be to harden their hearts, and not to prevail with their Spirits.
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And the like we have in the Prophet Ezekiel, if you read the second, and the beginning of the third chap. the Lord tells him, that he was to go to a Rebellious House;
And the like we have in the Prophet Ezekielem, if you read the second, and the beginning of the third chap. the Lord tells him, that he was to go to a Rebellious House;
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but you shall observe such a strange work of God for the preparing of his Heart for it in the most part of the first Chapt. the Prophet had a most glorious Vision of God for the setting of him a work;
but you shall observe such a strange work of God for the preparing of his Heart for it in the most part of the First Chapter the Prophet had a most glorious Vision of God for the setting of him a work;
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that teaches us, that indeed there is nothing will set us so much a work as the sight of God.
that Teaches us, that indeed there is nothing will Set us so much a work as the sighed of God.
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Secondly, such a voice of God as humbled him, for when I heard, I fell upon my face;
Secondly, such a voice of God as humbled him, for when I herd, I fell upon my face;
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and then God comes and comforts him, and sets him upon his feet. Further, the Spirit enters into him, and spake unto him, and then declared his Message,
and then God comes and comforts him, and sets him upon his feet. Further, the Spirit enters into him, and spoke unto him, and then declared his Message,
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4061
and gave him the roul, and bid him eat it; and made it to be sweet unto him, though it was a message of threatning:
and gave him the roll, and bid him eat it; and made it to be sweet unto him, though it was a message of threatening:
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I speak all this to this end, to shew that there is no work more difficult than the work of a Minister,
I speak all this to this end, to show that there is no work more difficult than the work of a Minister,
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and especially when his Ministry hath not success;
and especially when his Ministry hath not success;
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and therefore this point is very reasonable to tell unto them all, that though they have not the success that they desire,
and Therefore this point is very reasonable to tell unto them all, that though they have not the success that they desire,
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yet the good of their Ministry shall return upon them again.
yet the good of their Ministry shall return upon them again.
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4066
Are there a People that they are sent to, to whom do they offer Christ? Why they would fain gain their Souls unto Christ, that they may live for ever in praising the riches of the grace of God in Christ in the highest Heavens.
are there a People that they Are sent to, to whom do they offer christ? Why they would fain gain their Souls unto christ, that they may live for ever in praising the riches of the grace of God in christ in the highest Heavens.
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But will they not, Know, thou shait have the blessing of that peace; look what glory and comfort they should have had, it shall return into thy bosom.
But will they not, Know, thou shait have the blessing of that peace; look what glory and Comfort they should have had, it shall return into thy bosom.
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It is here in the Ministry of the Word, as in other Duties;
It is Here in the Ministry of the Word, as in other Duties;
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suppose you pray for a Child, or Friend, or Kinsman, you do not see that he is turned to God according to your prayers;
suppose you pray for a Child, or Friend, or Kinsman, you do not see that he is turned to God according to your Prayers;
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but know, your prayer is not lost for all that;
but know, your prayer is not lost for all that;
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the blessing of your Prayer shall return into your bosom, and therefore be encouraged in every good work as Ministers should be encouraged in their Ministry, though they have not success;
the blessing of your Prayer shall return into your bosom, and Therefore be encouraged in every good work as Ministers should be encouraged in their Ministry, though they have not success;
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so you, every one in your measure, should be encouraged in every work that God hath called you unto;
so you, every one in your measure, should be encouraged in every work that God hath called you unto;
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go on therefore with peace and with comfort in all the work that heretofore you have been so much discouraged in;
go on Therefore with peace and with Comfort in all the work that heretofore you have been so much discouraged in;
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for the reward is to your faithfulness, and not to the success of your Works. The next to this is:
for the reward is to your faithfulness, and not to the success of your Works. The next to this is:
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Your peace shall Return; that is, as I shewed you, it shall return with as much power and efficacy;Your peace shall Return; that is, as I showed you, it shall return with as much power and efficacy;
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for they may think thus, Lord, do we go to preach to this People, and do they reject it;
for they may think thus, Lord, do we go to preach to this People, and do they reject it;
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what hope shall we have that now the Gospel shall do good? it hath received a foil,
what hope shall we have that now the Gospel shall do good? it hath received a foil,
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and now the edge seems to be off, and never like to do good any where.
and now the edge seems to be off, and never like to do good any where.
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No saith Christ, do not reason so, do not think that your Gospel hath lost the edge of it;
No Says christ, do not reason so, do not think that your Gospel hath lost the edge of it;
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it shall return to you again with as much power as ever it did at first.
it shall return to you again with as much power as ever it did At First.
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It is not so with the Gospel as with other things.
It is not so with the Gospel as with other things.
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Many things in the World, if once they receive a repulse, their edge is taken off;
Many things in the World, if once they receive a repulse, their edge is taken off;
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but the Gospel, though it doth receive a repulse, yet still the edge of it shall continue, and the power of it:
but the Gospel, though it does receive a repulse, yet still the edge of it shall continue, and the power of it:
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this is that which the Apostle saith, 2 Tim. 2. 10. Wherein I suffer trouble as an evil-doer, even unto bonds;
this is that which the Apostle Says, 2 Tim. 2. 10. Wherein I suffer trouble as an evildoer, even unto bonds;
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but the Word of God is not bound: Mark, though I suffer Bonds, yet the Word of God is not bound:but the Word of God is not bound: Mark, though I suffer Bonds, yet the Word of God is not bound:
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4086
I am slighted and contemned, I but the Word is not bound;
I am slighted and contemned, I but the Word is not bound;
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the Word is the same that ever it was, though I be hated and cast out, that am the Minister of the Word;
the Word is the same that ever it was, though I be hated and cast out, that am the Minister of the Word;
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4088
yet it remains in as much strength as ever it did: I indeed am cast into a Dungeon, but the Gospel will prevail;
yet it remains in as much strength as ever it did: I indeed am cast into a Dungeon, but the Gospel will prevail;
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all the persecutions of Wicked men, all the scorn that is cast upon the Gospel by them, shall not take away the edge and power and life of the Gospel;
all the persecutions of Wicked men, all the scorn that is cast upon the Gospel by them, shall not take away the edge and power and life of the Gospel;
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but that shall continue as much as ever:
but that shall continue as much as ever:
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all the rage of Hell, and Devils, and Tyrants shall not take away the power of the Gospel.
all the rage of Hell, and Devils, and Tyrants shall not take away the power of the Gospel.
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Indeed they may restrain such and such men in the Preaching of it, but after they are dead and rotten,
Indeed they may restrain such and such men in the Preaching of it, but After they Are dead and rotten,
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and roaring in Hell, the Gospel shall prevail.
and roaring in Hell, the Gospel shall prevail.
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4094
We find it so at this day, ever since Christ came, the Gospel hath been opposed by Ungodly men,
We find it so At this day, ever since christ Come, the Gospel hath been opposed by Ungodly men,
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yet it doth remain in as much life, and vigor, and power as ever it did;
yet it does remain in as much life, and vigor, and power as ever it did;
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and I have no cause to question but it will prevail ere long, more than ever it did in the World;
and I have no cause to question but it will prevail ere long, more than ever it did in the World;
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though its true, sometimes we find Ministers Preach Sermon after Sermon, and there are but few converted to the Gospel:
though its true, sometime we find Ministers Preach Sermon After Sermon, and there Are but few converted to the Gospel:
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what shall we think that therefore in hath lost the power of it? No, Gods time is not come.
what shall we think that Therefore in hath lost the power of it? No, God's time is not come.
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When the time of God shall come to call home those that belong to his Election of Grace, it shall appear that the Gospel shall arise in power and glory,
When the time of God shall come to call home those that belong to his Election of Grace, it shall appear that the Gospel shall arise in power and glory,
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4100
and prevail in the World again;
and prevail in the World again;
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therefore let's never despair, but that the Gospel will prevail in the World as at first,
Therefore let's never despair, but that the Gospel will prevail in the World as At First,
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when as there were but a few poor Fishermen to Preach it, and all the World was enraged against it;
when as there were but a few poor Fishermen to Preach it, and all the World was enraged against it;
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the Emperors and Princes of the Earth was enraged against it, and yet these poor Fishermen did subdue a great part of the World by the power of the Gospel:
the Emperor's and Princes of the Earth was enraged against it, and yet these poor Fishermen did subdue a great part of the World by the power of the Gospel:
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therefore let not us be discouraged, for when Gods time is come, it shall prevail in a glorious manner more than ever.
Therefore let not us be discouraged, for when God's time is come, it shall prevail in a glorious manner more than ever.
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And so as it is with the Gospel, so it should be with the Professors of it:
And so as it is with the Gospel, so it should be with the Professors of it:
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If God be dishonoured by other, yet let not your edge be taken off, but do you continue in the power,
If God be dishonoured by other, yet let not your edge be taken off, but do you continue in the power,
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and life, and vigor, as much as ever. Now the second part, which is the main that I intend;
and life, and vigor, as much as ever. Now the second part, which is the main that I intend;
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4108
and that is the dreadful threatning of those that do reject the Gospel: only take this one point, (there are these Three:)
and that is the dreadful threatening of those that do reject the Gospel: only take this one point, (there Are these Three:)
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4109
First, That where a people reject the Gospel, God may justly take it away from them,
First, That where a people reject the Gospel, God may justly take it away from them,
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yea they are in danger to have it taken from them: It shall return. Secondly, Such shall not have the blessing of the Gospel upon them;
yea they Are in danger to have it taken from them: It shall return. Secondly, Such shall not have the blessing of the Gospel upon them;
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this shall be their doom, as they shall lose the Ministry of it, so they shall be cast out from the blessing of it.
this shall be their doom, as they shall loose the Ministry of it, so they shall be cast out from the blessing of it.
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And then Thirdly, which is yet the principal of all, and that is, That God will deal very quick with those that do reject the Gospel, Your peace shall return; no more ado, there's an end of them.
And then Thirdly, which is yet the principal of all, and that is, That God will deal very quick with those that do reject the Gospel, Your peace shall return; no more ado, there's an end of them.
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These are the Three things in this sentence against those that are not the Sons of Peace, where the Gospel is preached.
These Are the Three things in this sentence against those that Are not the Sons of Peace, where the Gospel is preached.
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But a little of the First, we will leave the other. First, That where a people do reject it, and that presently;
But a little of the First, we will leave the other. First, That where a people do reject it, and that presently;
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for so it is, when you come to a House and offer it, if they do not embrace it, let your peace return again:
for so it is, when you come to a House and offer it, if they do not embrace it, let your peace return again:
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Christ here compares his Disciples unto Chapmen that should go and offer rich Wares, they have Diamonds,
christ Here compares his Disciples unto Chapmen that should go and offer rich Wares, they have Diamonds,
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and Precious Stones, things worth Thousands, and they come perhaps to poor Country-people, and open their Cabinet of Diamonds and Precious Stones,
and Precious Stones, things worth Thousands, and they come perhaps to poor Country people, and open their Cabinet of Diamonds and Precious Stones,
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and make offers to them, but they do not know the worth of them, they will bid nothing for them:
and make offers to them, but they do not know the worth of them, they will bid nothing for them:
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Now when he sees that they reject and despise them, saith he, give me my Wares again,
Now when he sees that they reject and despise them, Says he, give me my Wares again,
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and so he packs them up again, and away he goes;
and so he packs them up again, and away he Goes;
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for saith he, this is not a people that is fit for such things as these are;
for Says he, this is not a people that is fit for such things as these Are;
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so saith Christ, you are such Chapmen, I send you abroad with the most rich pearl of the Gospel, to go and shew the excellency of it to people,
so Says christ, you Are such Chapmen, I send you abroad with the most rich pearl of the Gospel, to go and show the excellency of it to people,
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and to offer it to them;
and to offer it to them;
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and the truth is, I require thus much of them, that if they would have this Pearl, they must sell all:
and the truth is, I require thus much of them, that if they would have this Pearl, they must fell all:
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Now the Ministry of the Gospel comes, and they are ignorant of this Pearl, that they have brought this rich Commodity.
Now the Ministry of the Gospel comes, and they Are ignorant of this Pearl, that they have brought this rich Commodity.
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They can tell them indeed that here is an exceeding rich Pearl, but this is the tenor, that you must be content to part with all for this Pearl, that is thus:
They can tell them indeed that Here is an exceeding rich Pearl, but this is the tenor, that you must be content to part with all for this Pearl, that is thus:
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First, you must actually lay down and renounce every beloved sin.
First, you must actually lay down and renounce every Beloved since.
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Secondly, you must enter into Bond as it were with God, that whensoever he calls for your Estates, your Liberties, your outward Peace,
Secondly, you must enter into Bound as it were with God, that whensoever he calls for your Estates, your Liberties, your outward Peace,
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and Comforts that you have in the World, shall be at Gods dispose:
and Comforts that you have in the World, shall be At God's dispose:
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Thus you enter into Bond, as in your dealing for Commodities, when you see a great and rich Commodity, you lay down somewhat for the present,
Thus you enter into Bound, as in your dealing for Commodities, when you see a great and rich Commodity, you lay down somewhat for the present,
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and give Bond for the rest to be paid when it shall be called for.
and give Bound for the rest to be paid when it shall be called for.
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When you go to buy Pedling things, there you lay down all at first, and no entring into Bond;
When you go to buy Peddling things, there you lay down all At First, and no entering into Bound;
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but when it is a great Purchase, then there is a little laid down for the present,
but when it is a great Purchase, then there is a little laid down for the present,
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and entring into Bond for the rest.
and entering into Bound for the rest.
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Now certainly in this Bargain of the Merchant, there is first a laying down for the present, thy Lusts, thy Sin;
Now Certainly in this Bargain of the Merchant, there is First a laying down for the present, thy Lustiest, thy since;
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as if the Soul should say, O Lord, let me have my part in Christ, in this glorious Peace of the Gospel;
as if the Soul should say, Oh Lord, let me have my part in christ, in this glorious Peace of the Gospel;
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as for any wayes of sin that I have lived in heretofore, Lord I renounce them;
as for any ways of since that I have lived in heretofore, Lord I renounce them;
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and will not live in any way of known sin, Lord grant me thy Grace to do it:
and will not live in any Way of known since, Lord grant me thy Grace to do it:
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Indeed this is the way of the Hearts coming in at first; I but saith God, I will not only have thy sin renounc'd, but thy Estate,
Indeed this is the Way of the Hearts coming in At First; I but Says God, I will not only have thy since renounced, but thy Estate,
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and Liberty, and Life at my dispose; and thou shalt enter into Bonds to lay down all;
and Liberty, and Life At my dispose; and thou shalt enter into Bonds to lay down all;
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yes Lord, this is the very English of the Covenant:
yes Lord, this is the very English of the Covenant:
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The Soul seeing the glory of God in Christ, saith the Soul, Lord I will not only renounce my sin,
The Soul seeing the glory of God in christ, Says the Soul, Lord I will not only renounce my since,
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but Lord, whatsoever I am, whatsoever I have, whatsoever I can do shall be at thy dispose;
but Lord, whatsoever I am, whatsoever I have, whatsoever I can do shall be At thy dispose;
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and here I enter into Bond Lord, that is, I Covenant, and Vow, and bind my self by the strongest Bonds that a poor Creature possibly can do, that whensoever thou shalt call for any of my Estate, of my Liberty,
and Here I enter into Bound Lord, that is, I Covenant, and Voelli, and bind my self by the Strongest Bonds that a poor Creature possibly can do, that whensoever thou shalt call for any of my Estate, of my Liberty,
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or my outward Comforts, when thou shalt call for my Life, Lord they shall be at thy dispose.
or my outward Comforts, when thou shalt call for my Life, Lord they shall be At thy dispose.
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Now have you sold all? have you thus bought the Pearl? When we come to bring the Pearl of the Gospel to you, have you embrac'd it? O if our Ministry prevails, this hath been the frame and working of your hearts;
Now have you sold all? have you thus bought the Pearl? When we come to bring the Pearl of the Gospel to you, have you embraced it? O if our Ministry prevails, this hath been the frame and working of your hearts;
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but if not, our Ministry hath not yet prevail'd with you;
but if not, our Ministry hath not yet prevailed with you;
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but when your Hearts begins to work thus, then our Ministry begins to work to purpose in your Souls.
but when your Hearts begins to work thus, then our Ministry begins to work to purpose in your Souls.
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But we may come to most People and open the Pearls of Christ, and open the Ministry of Reconciliation,
But we may come to most People and open the Pearls of christ, and open the Ministry of Reconciliation,
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and they will do neither of these Two; neither lay down any thing for the present, renounce no known Sin;
and they will do neither of these Two; neither lay down any thing for the present, renounce no known since;
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and as for Entring into Bond, to have their Estates, and Liberties, and Lives, and all to be at Gods dispose,
and as for Entering into Bound, to have their Estates, and Liberties, and Lives, and all to be At God's dispose,
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so as they are resolved that they will never enjoy any of them, but only in God, and for God:
so as they Are resolved that they will never enjoy any of them, but only in God, and for God:
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O how far are People from this? No, they love their Estates too much, and they will see what they shall have before they part with them:
Oh how Far Are People from this? No, they love their Estates too much, and they will see what they shall have before they part with them:
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And thus that all the Ministers of the Gospel Preach unto you concerning God and Christ, are but meer Notions;
And thus that all the Ministers of the Gospel Preach unto you Concerning God and christ, Are but mere Notions;
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but we are sure our Money and Estates have something in them, and so their Hearts embrace this present World, and reject Jesus Christ:
but we Are sure our Money and Estates have something in them, and so their Hearts embrace this present World, and reject jesus christ:
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and do you so? Well saith God, Pack up your Commodities again, I have no more People in this Place,
and do you so? Well Says God, Pack up your Commodities again, I have no more People in this Place,
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therefore go and carry them some-where else; there is another People that will know the worth of these things;
Therefore go and carry them somewhere Else; there is Another People that will know the worth of these things;
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there is a People in the World that will be willing to renounce their Lusts,
there is a People in the World that will be willing to renounce their Lustiest,
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and to give up all that they have unto me, if they may have but this Gospel preached to them; therefore go somewhere else:
and to give up all that they have unto me, if they may have but this Gospel preached to them; Therefore go somewhere Else:
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Just as we Read of the Apostles in the Acts 13. 46. Then Paul and Barnabas waxed bold, they were not daunted, and said, It was necessary that the Word of God should first have been spoken to you,
Just as we Read of the Apostles in the Acts 13. 46. Then Paul and Barnabas waxed bold, they were not daunted, and said, It was necessary that the Word of God should First have been spoken to you,
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but seeing ye put it from you, and judge your selves unworthy of Eternal Life; lo, we turn to the Gentiles.but seeing you put it from you, and judge your selves unworthy of Eternal Life; lo, we turn to the Gentiles.
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Indeed you are the Jews, and in Profession the only People of God for the present,
Indeed you Are the jews, and in Profession the only People of God for the present,
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and therefore we were to come to offer it at first to you;
and Therefore we were to come to offer it At First to you;
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but seeing you judg your selves unworthy of Eternal Life, that is, if you by your carriage do manifest that you are a People no wayes suitable to this glorious Gospel,
but seeing you judge your selves unworthy of Eternal Life, that is, if you by your carriage do manifest that you Are a People no ways suitable to this glorious Gospel,
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then we turn to the Gentiles; we will pack up our Commodities, and go to some others that will buy it:
then we turn to the Gentiles; we will pack up our Commodities, and go to Some Others that will buy it:
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and indeed, if there be any thing in the World that makes a Faithful Minister go from any Place, it is the rejection of his Ministry:
and indeed, if there be any thing in the World that makes a Faithful Minister go from any Place, it is the rejection of his Ministry:
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Other things are no such Arguments as this is, and if there be any thing can Warrant it, this as much as any thing, by vertue of this Scripture,
Other things Are no such Arguments as this is, and if there be any thing can Warrant it, this as much as any thing, by virtue of this Scripture,
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and by vertue of my Text, Let your Peace return to you again, and be gone to some other Place:
and by virtue of my Text, Let your Peace return to you again, and be gone to Some other Place:
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We know the Scripture saith, that Pearls are not to be cast before Doggs, and Swine:
We know the Scripture Says, that Pearls Are not to be cast before Dogs, and Swine:
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And indeed when Men shall prise their Swinish Lusts before the Pearl of the Gospel, all the good that is tendred to them in Jesus Christ;
And indeed when Men shall prize their Swinish Lustiest before the Pearl of the Gospel, all the good that is tendered to them in jesus christ;
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what are they in Gods esteem but as Swine? and why should Pearls always lye before them, that they should trample them under-foot;
what Are they in God's esteem but as Swine? and why should Pearls always lie before them, that they should trample them underfoot;
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and therefore the Lord would have his Light to be removed: God Warrants his Ministers in some Cases so to do.
and Therefore the Lord would have his Light to be removed: God Warrants his Ministers in Some Cases so to do.
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But let people know that this is a dreadful condition, if this should fall out concerning them:
But let people know that this is a dreadful condition, if this should fallen out Concerning them:
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If the Lord should begin to make a tender of the Mercy of Christ to a People, or particular Souls;
If the Lord should begin to make a tender of the Mercy of christ to a People, or particular Souls;
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and if God should take it away again, that Soul or People is in a most dreadful condition:
and if God should take it away again, that Soul or People is in a most dreadful condition:
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Perhaps you think you may spare it well enough;
Perhaps you think you may spare it well enough;
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but know, if you can do well enough without the Gospel, the Gospel can do well enough without you;
but know, if you can do well enough without the Gospel, the Gospel can do well enough without you;
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when that is taken away from a Place, the very light of that Place is taken away, there is double darkness.
when that is taken away from a Place, the very Light of that Place is taken away, there is double darkness.
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I remember I have read of the Christians in Chrysostoms time, howsoever people now make little esteem of the preaching of the Gospel,
I Remember I have read of the Christians in Chrysostom time, howsoever people now make little esteem of the preaching of the Gospel,
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yet the Christians were so affected with Chrysostom's Ministry;
yet the Christians were so affected with Chrysostom's Ministry;
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the Story saith, that when he was silenced by a Wicked Empress, they did profess, That they would rather have the Sun withdraw the beams of light from the World,
the Story Says, that when he was silenced by a Wicked Empress, they did profess, That they would rather have the Sun withdraw the beams of Light from the World,
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then that the mouth of John Chrysostom should be stopt;
then that the Mouth of John Chrysostom should be stopped;
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they saw so much good in his Ministry, he preaching Christ to them, that if it were put to their choice whether they would be without the beams of the Sun, or his Ministry;
they saw so much good in his Ministry, he preaching christ to them, that if it were put to their choice whither they would be without the beams of the Sun, or his Ministry;
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they would rather chuse to be without the beams of the Sun than his Ministry.
they would rather choose to be without the beams of the Sun than his Ministry.
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It's true, we are not to arrogate such things to any particular man now, we do not speak to that end, no,
It's true, we Are not to arrogate such things to any particular man now, we do not speak to that end, no,
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but to the Ministry it self.
but to the Ministry it self.
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What if God take away a faithful Ministry, we do not speak of any particular men that are sent to Preach the Gospel to you:
What if God take away a faithful Ministry, we do not speak of any particular men that Are sent to Preach the Gospel to you:
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But certainly if God take away the clear light of the Gospel indeed, that Gospel that opens Jesus Christ,
But Certainly if God take away the clear Light of the Gospel indeed, that Gospel that Opens jesus christ,
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and the way of Salvation and Eternal life to your Souls. O what if God take away that from you:
and the Way of Salvation and Eternal life to your Souls. O what if God take away that from you:
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either take that from you, or you from that, that you shall never come to hear the Mysteries of it opened more, (but instead of the glorious things of it, you should hear some pleading for Ceremonies, Cross or Surplice,
either take that from you, or you from that, that you shall never come to hear the Mysteres of it opened more, (but instead of the glorious things of it, you should hear Some pleading for Ceremonies, Cross or Surplice,
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or Cringing, and that should be the Chaff that you should be fed withall) I say,
or Cringing, and that should be the Chaff that you should be fed withal) I say,
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when God takes away this from a People, he takes away the light from them, and leaves them in darkness:
when God Takes away this from a People, he Takes away the Light from them, and leaves them in darkness:
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It is not such a fruit of Love and Mercy from the Lord to give fruitful seasons,
It is not such a fruit of Love and Mercy from the Lord to give fruitful seasons,
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and to bless you in your Trading, as for the Lord to send the Ministry of peace among you to open the unsearchable Treasures and Riches of Jesus Christ;
and to bless you in your Trading, as for the Lord to send the Ministry of peace among you to open the unsearchable Treasures and Riches of jesus christ;
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that's the special Token of Gods love to such a place, and when that's removed, then the special note of the love of God is removed;
that's the special Token of God's love to such a place, and when that's removed, then the special note of the love of God is removed;
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and when he takes away that, he takes away the Bread of life from you;
and when he Takes away that, he Takes away the Bred of life from you;
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and therefore the absence of the Word is called a Famine: We read of the poor people in Egypt, they came and sold all, that they might have Bread:
and Therefore the absence of the Word is called a Famine: We read of the poor people in Egypt, they Come and sold all, that they might have Bred:
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It may be some of you complain of great Taxations, and want of Trading, and your Estates decay, and the like;
It may be Some of you complain of great Taxations, and want of Trading, and your Estates decay, and the like;
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I but doth not God recompence this with a more plentiful use of the Gospel than ever he did before? and doth not this Recompence you for the trouble that you suffer,
I but does not God recompense this with a more plentiful use of the Gospel than ever he did before? and does not this Recompense you for the trouble that you suffer,
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and the loss of your Estates? I make no question but there are many Souls since the beginning of this Parliament that are now in Heaven, that were alive,
and the loss of your Estates? I make no question but there Are many Souls since the beginning of this Parliament that Are now in Heaven, that were alive,
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and did suffer much for a while, but are now in Heaven, and blessing God for these Two or Three Years;
and did suffer much for a while, but Are now in Heaven, and blessing God for these Two or Three years;
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and I know no greater Argument of a Carnal, Base, and Vile Heart than this,
and I know no greater Argument of a Carnal, Base, and Vile Heart than this,
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for them to be alwayes complaining of the loss of their Estates, and not to think it at all made up with the liberty of Gods Ordinances,
for them to be always complaining of the loss of their Estates, and not to think it At all made up with the liberty of God's Ordinances,
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and with the more clear light of the glorious Gospel that shines among them; whereas did the Gospel take your Hearts indeed, you would bless God.
and with the more clear Light of the glorious Gospel that shines among them; whereas did the Gospel take your Hearts indeed, you would bless God.
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It's true Lord my Estate is less than before, but Blessed be thy Name that we live to hear Jesus Christ,
It's true Lord my Estate is less than before, but Blessed be thy Name that we live to hear jesus christ,
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and the way of Life and Salvation opened further to us than heretofore.
and the Way of Life and Salvation opened further to us than heretofore.
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If God should take you away, perhaps then your Consciences would accuse you, and say, we had an Opportunity wherein we heard Jesus Christ opened to us in his Natures, and in his Offices;
If God should take you away, perhaps then your Consciences would accuse you, and say, we had an Opportunity wherein we herd jesus christ opened to us in his Nature's, and in his Offices;
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O had we taken that time, how happy had it been for us? Further, Perhaps Carnal Hearts may think it nothing to have the Gospel taken from them,
O had we taken that time, how happy had it been for us? Further, Perhaps Carnal Hearts may think it nothing to have the Gospel taken from them,
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yet when that is taken from you, know that the Kingdom of God is taken from you;
yet when that is taken from you, know that the Kingdom of God is taken from you;
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that place in Mat. 21. 43. is very remarkable, O this is one of the dreadfullest Threats;
that place in Mathew 21. 43. is very remarkable, Oh this is one of the Dreadfullest Treats;
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therefore say I unto you, The Kingdom of God shall be taken from you, and given to a Nation bringing forth the fruits thereof. Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
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When you have the preaching of the Gospel in the clearness if it among you, know that you have the Kingdom of God among you:
When you have the preaching of the Gospel in the clearness if it among you, know that you have the Kingdom of God among you:
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Now God doth require that you should bring forth the fruits thereof;
Now God does require that you should bring forth the fruits thereof;
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therefore examine your own Hearts what fruits of the Kingdom of God are in my Life, in my Family:
Therefore examine your own Hearts what fruits of the Kingdom of God Are in my Life, in my Family:
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Why, the Kingdom of God is among us, that's the meaning of Christ's and Johns preaching, Repent, for the Kingdom of Heaven is at hand;
Why, the Kingdom of God is among us, that's the meaning of Christ's and Johns preaching, repent, for the Kingdom of Heaven is At hand;
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that is, now comes the Revelation of Jesus Christ in the Gospel, and he calls people to Repent upon this Ground.
that is, now comes the Revelation of jesus christ in the Gospel, and he calls people to repent upon this Ground.
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O Repent and Turn from your sins; Why? for the Revelation of Jesus Christ is come among you.
O repent and Turn from your Sins; Why? for the Revelation of jesus christ is come among you.
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I say to you in this place, therefore Repent, Repent now, for the Lord is coming to Open the Kingdom of Heaven,
I say to you in this place, Therefore repent, repent now, for the Lord is coming to Open the Kingdom of Heaven,
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and to Reveal the Grace of Christ, and the Glorious things of Eternal Life to you;
and to Reveal the Grace of christ, and the Glorious things of Eternal Life to you;
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and therefore if you should please your selves rather in sporting upon the Lords Day,
and Therefore if you should please your selves rather in sporting upon the lords Day,
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and going to Ale-Houses and Wicked places rather than Attending upon the Word, why the Lord may take away this Gospel,
and going to Ale-Houses and Wicked places rather than Attending upon the Word, why the Lord may take away this Gospel,
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and so take away the Kingdom of Heaven from you;
and so take away the Kingdom of Heaven from you;
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and the taking that from you, it is but a fore-runner to the depriving of you from the Everlasting Kingdom that the Saints shall have to all Eternity.
and the taking that from you, it is but a forerunner to the depriving of you from the Everlasting Kingdom that the Saints shall have to all Eternity.
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And know there is no Dallying with God, for when thou comest to the Offer of Mercy in Christ, saith Christ either come in or not;
And know there is no Dallying with God, for when thou Comest to the Offer of Mercy in christ, Says christ either come in or not;
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Christ calls for your Answer quickly:
christ calls for your Answer quickly:
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Though the Lord be very patient towards men that never yet understood the Offering of the Gospel of Christ,
Though the Lord be very patient towards men that never yet understood the Offering of the Gospel of christ,
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but if they come once to have Christ preached to them, they must not expect the like patience.
but if they come once to have christ preached to them, they must not expect the like patience.
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When John began to preach Christ, you know what he said: Now is the Axe lay'd to the root of the Tree:
When John began to preach christ, you know what he said: Now is the Axe laid to the root of the Tree:
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And why now more than before? Because now the Kingdom of Heaven is to be preached to them;
And why now more than before? Because now the Kingdom of Heaven is to be preached to them;
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and now, Every Tree that bringeth not forth good Fruit shall be hewn down, and cast into the Fire.
and now, Every Tree that brings not forth good Fruit shall be hewn down, and cast into the Fire.
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Perhaps they have gone this Thirty or Forty Years, and there was no Hewing of them down;
Perhaps they have gone this Thirty or Forty years, and there was no Hewing of them down;
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but now the Axe is lay'd to the root of the Tree.
but now the Axe is laid to the root of the Tree.
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You know that of Christ to his Apostles, go your wayes and preach, saith he, He that Believes shall be Saved,
You know that of christ to his Apostles, go your ways and preach, Says he, He that Believes shall be Saved,
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and he that Believes not shall be damned: and he that Believes not shall be damned:
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there is no more ado, either Believe and be Saved, or Believe not and be Damned;
there is no more ado, either Believe and be Saved, or Believe not and be Damned;
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there is quick work, and indeed that's a Point that I would very gladly have been upon,
there is quick work, and indeed that's a Point that I would very gladly have been upon,
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even the Consideration of the Quick Work of God upon those Souls that shall reject the Ministry of the Gospel.
even the Consideration of the Quick Work of God upon those Souls that shall reject the Ministry of the Gospel.
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Sermon. VI. Luke 10. 6. If not, it shall return to you again. THere are Two Points more remaining, which is to be the Subject of this Excercise. The First is this:
Sermon. VI. Luke 10. 6. If not, it shall return to you again. THere Are Two Points more remaining, which is to be the Subject of this Exercise. The First is this:
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That those that are not the Sons of Peace, (what is means you have had already opened) that do not imbrace the Ministry of the Gospel, they shall have no Blessing from the peace of the Gospel, they shall not be partakers of the good of the Gospel.
That those that Are not the Sons of Peace, (what is means you have had already opened) that do not embrace the Ministry of the Gospel, they shall have no Blessing from the peace of the Gospel, they shall not be partakers of the good of the Gospel.
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Secondly, That God is very quick with those that do not embrace his Gospel;Secondly, That God is very quick with those that do not embrace his Gospel;
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Go and say peace, if there be a Son of peace well and good, they shall have peace;
Go and say peace, if there be a Son of peace well and good, they shall have peace;
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if not, It shall return, saith Christ.
if not, It shall return, Says christ.
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From the manner of the phrase that note was raised, That God doth use to be very quick with those that do not embrace the Gospel:
From the manner of the phrase that note was raised, That God does use to be very quick with those that do not embrace the Gospel:
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I shall be very short in the Former of these two, because I would gladly have a little more time in the Latter.
I shall be very short in the Former of these two, Because I would gladly have a little more time in the Latter.
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Those who entertain not the Gospel, they shall not have the Blessing of it.
Those who entertain not the Gospel, they shall not have the Blessing of it.
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I shall not need to go far for another Scripture, which is indeed a very dreadful one to this purpose, Luke 14. 14. For I say unto you, that none of those men which were bidden shall taste of my Cup. We have there a Parable, A certain man made a great Supper, and bade many:
I shall not need to go Far for Another Scripture, which is indeed a very dreadful one to this purpose, Lycia 14. 14. For I say unto you, that none of those men which were bidden shall taste of my Cup. We have there a Parable, A certain man made a great Supper, and bade many:
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The meaning is this, It is to set out God the Fathers preparing of his Son,
The meaning is this, It is to Set out God the Father's preparing of his Son,
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and of these Blessed Dainties at the Marriage of his Son:
and of these Blessed Dainties At the Marriage of his Son:
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The scope of it is to shew the excellent things of the Gospel, that they are no other but the Dainties that are prepared by the great King of Heaven at the Marriage of his Son:
The scope of it is to show the excellent things of the Gospel, that they Are no other but the Dainties that Are prepared by the great King of Heaven At the Marriage of his Son:
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The Scope of it is to shew the excellent things of the Gospel, that they are no other but the Dainties that are prepared by the great King of Heaven at the Marriage of his Son unto Souls, unto Believers.
The Scope of it is to show the excellent things of the Gospel, that they Are no other but the Dainties that Are prepared by the great King of Heaven At the Marriage of his Son unto Souls, unto Believers.
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Well, there are sent his Ministers, they are the Servants of this King, they are sent to Invite to this Marriage, to Invite men to partake of the Blessed things of the Gospel.
Well, there Are sent his Ministers, they Are the Servants of this King, they Are sent to Invite to this Marriage, to Invite men to partake of the Blessed things of the Gospel.
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Upon this Invitation we see, that generally it was rejected, One saith he hath bought a Farm, another a Yoak of Oxen,
Upon this Invitation we see, that generally it was rejected, One Says he hath bought a Farm, Another a Yoke of Oxen,
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and another hath Marryed a Wife, &c. and the Ministers they come in and give this account to God, Lord we have according to thy Command invited them to come in to partake take of the good things of the Gospel;and Another hath Married a Wife, etc. and the Ministers they come in and give this account to God, Lord we have according to thy Command invited them to come in to partake take of the good things of the Gospel;
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but these are their Excuses, their hearts are set upon other things:
but these Are their Excuses, their hearts Are Set upon other things:
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Now mark their doom in ver. 24. For I say unto you, that none of those men which were bidden shall taste of my Supper:
Now mark their doom in ver. 24. For I say unto you, that none of those men which were bidden shall taste of my Supper:
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That is, do they thus reject it, and slight it, and disregard it? I say to you, I profess it that there's not one of them shall make such a slight account of that Blessed Gospel of mine,
That is, do they thus reject it, and slight it, and disregard it? I say to you, I profess it that there's not one of them shall make such a slight account of that Blessed Gospel of mine,
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and the glorious things contained therein; not one of them that shall taste of my Supper.
and the glorious things contained therein; not one of them that shall taste of my Supper.
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Only one Text more in Rom. 2. 8. But unto them which are contentious, and do not obey the truth;
Only one Text more in Rom. 2. 8. But unto them which Are contentious, and do not obey the truth;
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(that must needs be meant of the truth of the Gospel) but obey unrighteousness, indignation,
(that must needs be meant of the truth of the Gospel) but obey unrighteousness, Indignation,
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and wrath, tribulation and anguish upon every Soul of man that doth evil, of the Jew first, and also of the Gentile: and wrath, tribulation and anguish upon every Soul of man that does evil, of the Jew First, and also of the Gentile:
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Those who are set upon their evil wayes, and will not obey the truth, you see what their Doom is:
Those who Are Set upon their evil ways, and will not obey the truth, you see what their Doom is:
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The first is privative, That they shall not taste of the Supper: the other is Positive, Wrath ▪ and indignation and anguish shall be upon them.
The First is privative, That they shall not taste of the Supper: the other is Positive, Wrath ▪ and Indignation and anguish shall be upon them.
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You will say, That this shall return. What then? What great Evil wil follow upon this? what most dreadful Evils?
You will say, That this shall return. What then? What great Evil will follow upon this? what most dreadful Evils?
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Why first, The very want and privation of the Infinite good that the Gospel tenders to thee is evil enough,
Why First, The very want and privation of the Infinite good that the Gospel tenders to thee is evil enough,
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and the remaining under all those Evils that the Gospel would have delivered thee from, that's evil enough;
and the remaining under all those Evils that the Gospel would have Delivered thee from, that's evil enough;
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as thus, What, doth the Gospel return, and the Blessing from you? why then you remain under the guilt of all your Sins,
as thus, What, does the Gospel return, and the Blessing from you? why then you remain under the guilt of all your Sins,
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and stand charged before the great God to answer for all unto the Infinite Justice; and this the Gospel would have delivered you from, had you entertained it.
and stand charged before the great God to answer for all unto the Infinite justice; and this the Gospel would have Delivered you from, had you entertained it.
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Doth it return from you? Why then you stand before the Lord under the sentence of Condemnation, a Condemned Creature even to Eternal Death,
Does it return from you? Why then you stand before the Lord under the sentence of Condemnation, a Condemned Creature even to Eternal Death,
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and this the Gospel would have freed you from.
and this the Gospel would have freed you from.
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Doth the Gospel return again? Why then you stand a Child of Wrath before the great God, under all the Viols of his Infinite Wrath, ready every moment for ought thou knowest to be poured out upon thee:
Does the Gospel return again? Why then you stand a Child of Wrath before the great God, under all the Viols of his Infinite Wrath, ready every moment for ought thou Knowest to be poured out upon thee:
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and this the Gospel would have freed thee from.
and this the Gospel would have freed thee from.
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Doth the Gospel go away from thee? Why then thou standest under the Curse of the Law,
Does the Gospel go away from thee? Why then thou Standest under the Curse of the Law,
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and all those dreadful Threatnings that are Written in the Book of God, they are all thy Portion,
and all those dreadful Threatenings that Are Written in the Book of God, they Are all thy Portion,
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and this the Gospel would have freed thee from.
and this the Gospel would have freed thee from.
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Is the Gospel returned from thee? Then thou standest before God as an Enemy unto him;
Is the Gospel returned from thee? Then thou Standest before God as an Enemy unto him;
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he looks upon thee as one that is an Enemy to him, and thou canst expect no other but to be dealt withal as an Enemy;
he looks upon thee as one that is an Enemy to him, and thou Canst expect no other but to be dealt withal as an Enemy;
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to have God in all his Attributes to come out against thee;
to have God in all his Attributes to come out against thee;
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to have all his Creatures to come out against thee to Avenge Gods Quarrel upon thee,
to have all his Creatures to come out against thee to Avenge God's Quarrel upon thee,
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and this the Gospel would have freed thee from. And so we might further name Infinite Evils; no peace to the wicked;
and this the Gospel would have freed thee from. And so we might further name Infinite Evils; no peace to the wicked;
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no peace to those who are so Wicked as to reject the glorious Gospel; and therefore thy Case is Dreadful.
no peace to those who Are so Wicked as to reject the glorious Gospel; and Therefore thy Case is Dreadful.
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Secondly, If the Blessing of the Gospel be returned from thee, then know, thou hast lost the most Happy opportunity of good that ever Creature had:Secondly, If the Blessing of the Gospel be returned from thee, then know, thou hast lost the most Happy opportunity of good that ever Creature had:
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Never can a Creature be made capable of a Happier opportunity of good than the Creature hath,
Never can a Creature be made capable of a Happier opportunity of good than the Creature hath,
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when Jesus Christ comes to be preached to it.
when jesus christ comes to be preached to it.
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Here's the most Blessed opportunity of good I say that a Creature can have, to have Jesus Christ come to be offered to him.
Here's the most Blessed opportunity of good I say that a Creature can have, to have jesus christ come to be offered to him.
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Now when the Gospel is returned, thou hast lost this opportunity of Mercy, the tender of Salvation that's worth ten thousand thousand Worlds, such an opportunity as the Devils and Damned in Hell would give 10000 Worlds to have it,
Now when the Gospel is returned, thou hast lost this opportunity of Mercy, the tender of Salvation that's worth ten thousand thousand World's, such an opportunity as the Devils and Damned in Hell would give 10000 World's to have it,
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and yet that is come to thee, and is gone and lost; and therefore it is a sad thing for the Blessing of the Gospel to return.
and yet that is come to thee, and is gone and lost; and Therefore it is a sad thing for the Blessing of the Gospel to return.
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Thirdly, If it doth Return from thee, thou dost not know whether it will ever return back again upon thee;Thirdly, If it does Return from thee, thou dost not know whither it will ever return back again upon thee;
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whether ever it will come any more:
whither ever it will come any more:
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When God offers Grace and it is rejected, many times he doth cause the Offer to pass away,
When God offers Grace and it is rejected, many times he does cause the Offer to pass away,
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and it never comes more again.
and it never comes more again.
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Thou mayest perhaps lye hereafter in the distress of thy Conscience, and think of former dayes that thou hadst,
Thou Mayest perhaps lie hereafter in the distress of thy Conscience, and think of former days that thou Hadst,
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and cry out, O that I had such dayes again!
and cry out, Oh that I had such days again!
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O that I had Jesus Christ preached to me again as I had at such a time!
O that I had jesus christ preached to me again as I had At such a time!
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O that I had such stirrings of the Spirit of God as I had at such a time! but now no Friend.
O that I had such stirrings of the Spirit of God as I had At such a time! but now no Friend.
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Time was when thou hadst them, and thou didst reject them, and therefore they are gone;
Time was when thou Hadst them, and thou didst reject them, and Therefore they Are gone;
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and thousands of Worlds will not purchase them again.
and thousands of World's will not purchase them again.
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I do not now speak only of taking away the Ministery of it, but of the Blessing of the Gospel;
I do not now speak only of taking away the Ministry of it, but of the Blessing of the Gospel;
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perhaps thou mayst live under the Ministery of it, and yet the Blessing of the Gospel may be returned.
perhaps thou Mayest live under the Ministry of it, and yet the Blessing of the Gospel may be returned.
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Fourthly, If the Gospel come and return with the Blessing of it, thou art now in a far worse condition than any Heathen whatsoever;Fourthly, If the Gospel come and return with the Blessing of it, thou art now in a Far Worse condition than any Heathen whatsoever;
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a Heathen is not in so sad a condition.
a Heathen is not in so sad a condition.
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Some times you will speak in way of Indignation, What do you think me a Heathen, a Turk? Thou art in a worse case than any Heathen whatsoever,
some times you will speak in Way of Indignation, What do you think me a Heathen, a Turk? Thou art in a Worse case than any Heathen whatsoever,
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because they never had the offer of Jesus Christ, and the course of Mercy hath never come to them,
Because they never had the offer of jesus christ, and the course of Mercy hath never come to them,
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but to thee, and left thee;
but to thee, and left thee;
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there's hope before God makes a tryal as it were, before Mercy hath as it were her turn upon the Creature, that it may belong to Gods Election;
there's hope before God makes a trial as it were, before Mercy hath as it were her turn upon the Creature, that it may belong to God's Election;
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but now when Mercy hath had her turn and left the Soul, then it is a sad condition;
but now when Mercy hath had her turn and left the Soul, then it is a sad condition;
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it hath not done so to the Heathens, and therefore it is worse with thee than with the Heathens in that regard.
it hath not done so to the heathens, and Therefore it is Worse with thee than with the heathens in that regard.
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Yea Fifthly, Hence follows, that there is the greatest Judgment (except being sent to Hell it self immediatly) as a punishment of the greatest Sin that ever Creature committed,
Yea Fifthly, Hence follows, that there is the greatest Judgement (except being sent to Hell it self immediately) as a punishment of the greatest since that ever Creature committed,
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but only the unpardonable Sin, the Sin against the Holy Ghost: For God to take away the Gospel from us, the Blessing of it to return;
but only the unpardonable since, the since against the Holy Ghost: For God to take away the Gospel from us, the Blessing of it to return;
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it is the greatest Judgment that can befall a man in this World, except God should send him quick to Hell presently:
it is the greatest Judgement that can befall a man in this World, except God should send him quick to Hell presently:
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A greater Judgment than if thy House were fired, or thy Body diseased and tormented;
A greater Judgement than if thy House were fired, or thy Body diseased and tormented;
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that were no such Judgment as this, and this is the fruit of the greatest sin, the sin of the rejection of the Gospel,
that were no such Judgement as this, and this is the fruit of the greatest since, the since of the rejection of the Gospel,
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except the sin against the Holy Ghost.
except the since against the Holy Ghost.
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Now that Man or Woman is in a sad condition that hath the greatest Judgment that God can inflict in this World, but only that one Excepted;
Now that Man or Woman is in a sad condition that hath the greatest Judgement that God can inflict in this World, but only that one Excepted;
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I say this is an exceeding sad condition.
I say this is an exceeding sad condition.
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Fifthly, Yea further, Then it is to be feared lest Christ should dye in vain as for thee;Fifthly, Yea further, Then it is to be feared lest christ should die in vain as for thee;
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though Christ hath come into the World, and shed his Blood to save Souls, yet all should be in vain as for thee, O this Thought will pierce thy heart one day,
though christ hath come into the World, and shed his Blood to save Souls, yet all should be in vain as for thee, Oh this Thought will pierce thy heart one day,
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if it doth not now for the present;
if it does not now for the present;
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the very thought that there should be so great Salvation, and I not be made partaker of it, it is a Soul-wounding Thought.
the very Thought that there should be so great Salvation, and I not be made partaker of it, it is a Soul-wounding Thought.
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Yea and Lastly, Hereafter it shall be to thy extream Torment, when thou shalt see others that have embrac'd the Gospel and Sav'd Eternally,
Yea and Lastly, Hereafter it shall be to thy extreme Torment, when thou shalt see Others that have embraced the Gospel and Saved Eternally,
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and thou thy self cast out:
and thou thy self cast out:
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I heard the same Sermon that Converted such and such a one, and they are now Saved in Heaven for ever;
I herd the same Sermon that Converted such and such a one, and they Are now Saved in Heaven for ever;
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O I was at the same Sermon, and rejecting of it am now cast down here to be sweltering under the wrath of God.
Oh I was At the same Sermon, and rejecting of it am now cast down Here to be sweltering under the wrath of God.
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Will not these be sad thoughts another day? If not, your peace shall return; and you see the dreadful Fruit of the returning of Peace.
Will not these be sad thoughts Another day? If not, your peace shall return; and you see the dreadful Fruit of the returning of Peace.
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Wherefore then a word by way of Application, For indeed the Point it self is enough to strike our Consciences.
Wherefore then a word by Way of Application, For indeed the Point it self is enough to strike our Consciences.
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The very naming of these things, and the opening of them, hath power to stir and awaken the Heart;
The very naming of these things, and the opening of them, hath power to stir and awaken the Heart;
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and therefore I will only say thus much.
and Therefore I will only say thus much.
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Learn to know, that when you come to hear the preaching of the Gospel you do not come to a matter of Indifferency, it being no great matter whether you received it, or received it not:
Learn to know, that when you come to hear the preaching of the Gospel you do not come to a matter of Indifferency, it being no great matter whither you received it, or received it not:
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Many people they come to hear Sermons, and look upon them as a very indifferent matter whether their Hearts be taken with what they hear or no,
Many people they come to hear Sermons, and look upon them as a very indifferent matter whither their Hearts be taken with what they hear or no,
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whether they yield and submit to what they hear or not; but learn to know that it is not a matter of Indifferency:
whither they yield and submit to what they hear or not; but Learn to know that it is not a matter of Indifferency:
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I may well make use of that Speech of Moses to the people in Deut. 32. 46, 47. And he said unto them, set your hearts unto all the words which I testifie among you this day, which ye shall command your Children to observe to do, all the words of this Law:
I may well make use of that Speech of Moses to the people in Deuteronomy 32. 46, 47. And he said unto them, Set your hearts unto all the words which I testify among you this day, which you shall command your Children to observe to do, all the words of this Law:
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Mark it, Why, what's the matter? v. 47. For it is not a vain thing for you, because it is your life.
Mark it, Why, what's the matter? v. 47. For it is not a vain thing for you, Because it is your life.
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It may be some of them, when they heard Moses declaring the Law of God, they would be ready to think it is a good Law,
It may be Some of them, when they herd Moses declaring the Law of God, they would be ready to think it is a good Law,
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and Moses doth well in telling of us the Law, but there is no great consequence of it how our Hearts be taken with it;
and Moses does well in telling of us the Law, but there is no great consequence of it how our Hearts be taken with it;
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O but saith Moses do not you come to hear the Law upon such tearms, but set your Hearts upon what you hear;
Oh but Says Moses do not you come to hear the Law upon such terms, but Set your Hearts upon what you hear;
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Why? because it is your life. Much more cause have the Ministers of the Gospel thus to say when they come to preach Jesus Christ to a people, Set your hearts to what is delivered.
Why? Because it is your life. Much more cause have the Ministers of the Gospel thus to say when they come to preach jesus christ to a people, Set your hearts to what is Delivered.
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When they come and say, Peace be to this place, to this People, & the Doctrine of the Gospel be preached to them, O set your hearts to what is delivered:
When they come and say, Peace be to this place, to this People, & the Doctrine of the Gospel be preached to them, Oh Set your hearts to what is Delivered:
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Why, for it is your life.
Why, for it is your life.
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When you come to Hear a Sermon, you should come so as to consider that your Life may lye upon that Sermon, for ought you know;
When you come to Hear a Sermon, you should come so as to Consider that your Life may lie upon that Sermon, for ought you know;
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and the rather look to it, because the Lord with whom you have to deal is a great God,
and the rather look to it, Because the Lord with whom you have to deal is a great God,
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and a God that will not be dallyed withal, and trisled withal;
and a God that will not be dallied withal, and trisled withal;
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but if you disobey the Message of the Gospel, the Lord may deal very quick with you;
but if you disobey the Message of the Gospel, the Lord may deal very quick with you;
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and that let's me into the Last Point which now we are to finish this Text in, and that is this:
and that let's me into the Last Point which now we Are to finish this Text in, and that is this:
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That those that shall not Entertain the Gospel, the Lord will deal very quick with them; Your Peace shall return again: That those that shall not Entertain the Gospel, the Lord will deal very quick with them; Your Peace shall return again:
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the Lord will not stand long about the matter.
the Lord will not stand long about the matter.
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I in the naming of the point have already spoken of a Scripture or two, Now is the Axe lay'd to the root of the Trees, when John Baptist came to Preach the Kingdom of God. And that in the Last of Mark v. 16. Go and Preach saith Christ to his Disciples, he that believes shall be Saved, he that believes not shall be Damned:
I in the naming of the point have already spoken of a Scripture or two, Now is the Axe laid to the root of the Trees, when John Baptist Come to Preach the Kingdom of God. And that in the Last of Mark v. 16. Go and Preach Says christ to his Disciples, he that believes shall be Saved, he that believes not shall be Damned:
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The Lord Christ tells how quick the Lord will be with those that shall not entertain the Gospel;
The Lord christ tells how quick the Lord will be with those that shall not entertain the Gospel;
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and there are many Texts that are very full for this purpose:
and there Are many Texts that Are very full for this purpose:
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and because it is a great Point, and that it should strike much upon your Consciences,
and Because it is a great Point, and that it should strike much upon your Consciences,
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therefore I will present it in the fulness of the Evidence of Scripture.
Therefore I will present it in the fullness of the Evidence of Scripture.
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That place that you have in Matth. 10. it is just parallel to this in Luke 10. there where Christ sends his Apostles forth,
That place that you have in Matthew 10. it is just parallel to this in Lycia 10. there where christ sends his Apostles forth,
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as he doth the 70. he gives the same Directions in effect;
as he does the 70. he gives the same Directions in Effect;
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but mark here, Saint Matthew goes farther than Saint Luke, Let your Peace Return to you;
but mark Here, Saint Matthew Goes farther than Saint Lycia, Let your Peace Return to you;
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and whosoever shall not receive you, nor hear your words, when you depart out of that House or City, shake off the dust of your feet:
and whosoever shall not receive you, nor hear your words, when you depart out of that House or city, shake off the dust of your feet:
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Verily I say unto you, it shall be more tollerable for the Land of Sodom and Gomorrah in the day of Judgment, than for that City. Verily I say unto you, it shall be more tolerable for the Land of Sodom and Gomorrah in the day of Judgement, than for that city.
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See here the quickness of God with those that do reject the Gospel:
See Here the quickness of God with those that do reject the Gospel:
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So in John 3. that is very famous for this, in ver. 18. He that believeth on him is not Condemned, but he that believeth not is Condemned already.
So in John 3. that is very famous for this, in ver. 18. He that Believeth on him is not Condemned, but he that Believeth not is Condemned already.
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You will say he is Condemned already, because his Natural Condition is such that he is under Condemnation:
You will say he is Condemned already, Because his Natural Condition is such that he is under Condemnation:
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No, but I take it, the Scripture doth aim at something further;
No, but I take it, the Scripture does aim At something further;
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He is not only Condemned by reason of his sins against the Law, but he is condemned already, because he hath not believed on the Name of the only Begotten Son of God.
He is not only Condemned by reason of his Sins against the Law, but he is condemned already, Because he hath not believed on the Name of the only Begotten Son of God.
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How could he Believe in the Name of the Only Begotten Son of God before ever he heard it;
How could he Believe in the Name of the Only Begotten Son of God before ever he herd it;
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but here it is spoken of Light that is come into the World, for so it follows in ver. 19. And this is the Condemnation, that light is come into the world,
but Here it is spoken of Light that is come into the World, for so it follows in ver. 19. And this is the Condemnation, that Light is come into the world,
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and men love darkness rather than light; because their deeds were evil: and men love darkness rather than Light; Because their Deeds were evil:
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That is, when Christ shall come to be preached to any People, and they will not believe;
That is, when christ shall come to be preached to any People, and they will not believe;
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presently there is a sentence of Condemnation, that's the meaning of the Text, he is Condemned already, the Lord is very quick with such.
presently there is a sentence of Condemnation, that's the meaning of the Text, he is Condemned already, the Lord is very quick with such.
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And in Acts 17. 30. a place famous, And the Times of this Ignorance God winked at.
And in Acts 17. 30. a place famous, And the Times of this Ignorance God winked At.
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He saw and would not see as it were, he overpast that;
He saw and would not see as it were, he overpast that;
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but Now, saith he, that is, Now, when Christ comes to be Preached, Now he Commandeth all men every where to Repeent;
but Now, Says he, that is, Now, when christ comes to be Preached, Now he Commands all men every where to Repeent;
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as if he should say, Look to your selves that you Repent now, whatsoever you did before;
as if he should say, Look to your selves that you repent now, whatsoever you did before;
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though you could prophane Sabbaths before, look to your selves now; though you were vain, and superstitious, and carnal, take heed now to your selves;
though you could profane Sabbaths before, look to your selves now; though you were vain, and superstitious, and carnal, take heed now to your selves;
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as if the Holy Ghost should say, The Lord is willing to pass by all that was before,
as if the Holy Ghost should say, The Lord is willing to pass by all that was before,
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but for rejection of his Son, look to that;
but for rejection of his Son, look to that;
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he will not pass by that so easily, that One sin so easily, as he will pass by all the other.
he will not pass by that so Easily, that One since so Easily, as he will pass by all the other.
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All the sins that men have Committed all their Lives before, may more easily be past by,
All the Sins that men have Committed all their Lives before, may more Easily be passed by,
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than that one sin of Rejection of the offer of Grace by Jesus Christ:
than that one since of Rejection of the offer of Grace by jesus christ:
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Now he calls all men to Repentance. And then a third Text is, that in 2 Cor. 2. a Text that I made use of the last Day for another purpose:
Now he calls all men to Repentance. And then a third Text is, that in 2 Cor. 2. a Text that I made use of the last Day for Another purpose:
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For we are unto God a sweet Savour of Christ in them that are saved, and in them that perish; For we Are unto God a sweet Savour of christ in them that Are saved, and in them that perish;
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to the one we are the savour of Death unto Death: to the one we Are the savour of Death unto Death:
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What's the meaning of that? It is somewhat a strange phrase and expression, we are the savour of death unto death;
What's the meaning of that? It is somewhat a strange phrase and expression, we Are the savour of death unto death;
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Savour of death: I take the meaning of the phrase to be thus:Savour of death: I take the meaning of the phrase to be thus:
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he compares his Ministery that was the Ministry of the Gospel, unto those things that had a mighty efficacy in them, a strong vertue;
he compares his Ministry that was the Ministry of the Gospel, unto those things that had a mighty efficacy in them, a strong virtue;
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so strong, as their very savour was enough, either to kill or to make alive:
so strong, as their very savour was enough, either to kill or to make alive:
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As there are some things so strong, as the very sent of them can kill a man,
As there Are Some things so strong, as the very sent of them can kill a man,
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or even raise a man from a Sound, so saith the Apostle, our Ministry to sin is the savour of death unto death;
or even raise a man from a Found, so Says the Apostle, our Ministry to since is the savour of death unto death;
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it is a deadly savour to them.
it is a deadly savour to them.
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Thus you may see that the Ministry of the Word, it hath a mighty quickness in it one way or other, either from Heaven or Hell, to Save or to Destroy.
Thus you may see that the Ministry of the Word, it hath a mighty quickness in it one Way or other, either from Heaven or Hell, to Save or to Destroy.
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And another Scripture we have in Heb. 4. there the Apostle speaking of the Word, the Word of the Gospel,
And Another Scripture we have in Hebrew 4. there the Apostle speaking of the Word, the Word of the Gospel,
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for certainly that's that that he speaks of, v. 12. For the Word of God is quick and powerful,
for Certainly that's that that he speaks of, v. 12. For the Word of God is quick and powerful,
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and sharper than any two edged Sword, piercing even to the dividing asunder of Soul and Spirit,
and sharper than any two edged Sword, piercing even to the dividing asunder of Soul and Spirit,
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and of the Joynts and Marrow, and is a discerner of the thoughts and intents of the Heart. and of the Joints and Marrow, and is a discerner of the thoughts and intents of the Heart.
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The Word of the Gospel whensoever it comes to any Congregation, it is no dull matter;
The Word of the Gospel whensoever it comes to any Congregation, it is no dull matter;
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you may not look to sit dully under that, but it is a quick Word, it will either slay thy sin,
you may not look to fit dully under that, but it is a quick Word, it will either slay thy since,
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or slay thy Soul, one of the two; it must slay one, and that quickly.
or slay thy Soul, one of the two; it must slay one, and that quickly.
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And in Heb. 6. there the Apostle compares the Preaching of the Word of the Gospel to the Rain that comes down from Heaven upon the Ground:
And in Hebrew 6. there the Apostle compares the Preaching of the Word of the Gospel to the Rain that comes down from Heaven upon the Ground:
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Now saith he in v. 7. For the Earth which drinketh in the Rain that cometh oft upon it,
Now Says he in v. 7. For the Earth which Drinketh in the Rain that comes oft upon it,
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and bringeth forth Herbs meet for them by whom it is dressed, receiveth Blessing from God;
and brings forth Herbs meet for them by whom it is dressed, receives Blessing from God;
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but that which beareth Thorns and Bryars is rejected, and is nigh unto Cursing, whose end is to be burned: but that which bears Thorns and Briars is rejected, and is High unto Cursing, whose end is to be burned:
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So those people that do receive the Dews and Showers of the blessed Truths of the Gospel,
So those people that do receive the Dews and Showers of the blessed Truths of the Gospel,
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and brings forth Fruit and Works meet for him that doth Dress them, and grants them such Showers;
and brings forth Fruit and Works meet for him that does Dress them, and grants them such Showers;
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these shall receive Blessing from God:
these shall receive Blessing from God:
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but mark v ▪ 8. But that which beareth Thorns and Bryars is rejected, and is nigh unto Cursing, whose end is to be burned:
but mark v ▪ 8. But that which bears Thorns and Briars is rejected, and is High unto Cursing, whose end is to be burned:
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That is, those people that live under the showers of the Gospel, and yet bring forth nothing but Bryars and Thorns, that is, wicked Works, they live prophanely and ungodlily notwithstanding all the showers of the Word that comes upon them:
That is, those people that live under the showers of the Gospel, and yet bring forth nothing but Briars and Thorns, that is, wicked Works, they live profanely and ungodlily notwithstanding all the showers of the Word that comes upon them:
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Mark what the Text saith, such a one is nigh unto Cursing; he doth not say presently he is Cursed, no not so;
Mark what the Text Says, such a one is High unto Cursing; he does not say presently he is Cursed, no not so;
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but he saith, He is rejected, and is nigh to Cursing, whose end is to be burned, that is, continuing so, his end is to be burnt.
but he Says, He is rejected, and is High to Cursing, whose end is to be burned, that is, Continuing so, his end is to be burned.
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You will say, How long shall he continue so? No, he cannot continue long, for the Text saith, he is nigh to Cursing.
You will say, How long shall he continue so? No, he cannot continue long, for the Text Says, he is High to Cursing.
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And in Rev. 11. you read there of the Witnesses, those Witnesses the Ministers of the Gospel especially that stood up to Witness for Christ;
And in Rev. 11. you read there of the Witnesses, those Witnesses the Ministers of the Gospel especially that stood up to Witness for christ;
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in vers. 4. they are called Two Olive Trees: The Ministers of the Gospel, for they are the special Witnesses to Christ, they are Two Olive-Trees, that is, they bring Peace to people.
in vers. 4. they Are called Two Olive Trees: The Ministers of the Gospel, for they Are the special Witnesses to christ, they Are Two Olive-Trees, that is, they bring Peace to people.
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Do not think that these things can any ways contradict what was said before, they do bring peace;
Do not think that these things can any ways contradict what was said before, they do bring peace;
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and because their Message of peace is such a blessed Message, therefore it is that the Lord is so severe against those that do reject it.
and Because their Message of peace is such a blessed Message, Therefore it is that the Lord is so severe against those that do reject it.
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They are as Olive-trees to bear the Emblem of Peace, and as Candlesticks standing before the God of the Earth;
They Are as Olive-trees to bear the Emblem of Peace, and as Candlesticks standing before the God of the Earth;
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but then mark in vers. 5. If any man will hurt them;
but then mark in vers. 5. If any man will hurt them;
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if any man will oppose them, fire proceedeth out of their mouths and devoureth their Enemies;
if any man will oppose them, fire Proceedeth out of their mouths and devoureth their Enemies;
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and if any man will hurt them, he must in this manner be killed: They are Olive-trees, they come and bring peace;and if any man will hurt them, he must in this manner be killed: They Are Olive-trees, they come and bring peace;
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but if they be opposed and hurt, then even fire comes out of their mouths: It is strange that those that are Olive-branches should have fire in their mouths.
but if they be opposed and hurt, then even fire comes out of their mouths: It is strange that those that Are Olive branches should have fire in their mouths.
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The Witnesses of Christ they are Olive-branches that have the Message of peace, but if they be opposed and rejected,
The Witnesses of christ they Are Olive branches that have the Message of peace, but if they be opposed and rejected,
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and hurt, then fire comes out of their mouths and devours their Enemies:
and hurt, then fire comes out of their mouths and devours their Enemies:
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By this fire is meant the Ministry of their Word, the Lord makes it be as a consuming Fire to the Souls of those that shall reject their Ministry;
By this fire is meant the Ministry of their Word, the Lord makes it be as a consuming Fire to the Souls of those that shall reject their Ministry;
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and that you may see Gods quickness in dealing with those that he calls to Repentance, and offers any Mercy to;
and that you may see God's quickness in dealing with those that he calls to Repentance, and offers any Mercy to;
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you have in the Old Testament somewhat:
you have in the Old Testament somewhat:
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but in the Old Testament the Lord never revealed his Grace so clearly, and therefore we cannot expect so much of Gods quickness there as in the New;
but in the Old Testament the Lord never revealed his Grace so clearly, and Therefore we cannot expect so much of God's quickness there as in the New;
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and yet mark what he saith in Jer. 18. 9. And at what instant I shall speak concerning a Nation, to build and to plant it;
and yet mark what he Says in Jer. 18. 9. And At what instant I shall speak Concerning a nation, to built and to plant it;
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if it do evil in my sight, that it obey not my Voice, then will I repent of the good wherewith I said I would benefit them: if it do evil in my sighed, that it obey not my Voice, then will I Repent of the good wherewith I said I would benefit them:
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If I come and speak unto a Nation, and offer them Mercy, and tell them of my Grace,
If I come and speak unto a nation, and offer them Mercy, and tell them of my Grace,
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if that Nation doth evil in my sight, at that very instant when I speak,
if that nation does evil in my sighed, At that very instant when I speak,
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if they do not turn from their evil wayes, I will repent of all the good,
if they do not turn from their evil ways, I will Repent of all the good,
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and I will take all my goodness from them. You see that God expects to have you at an instant:
and I will take all my Goodness from them. You see that God expects to have you At an instant:
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You many times would have your Children and Servants come as soon as you do call,
You many times would have your Children and Servants come as soon as you do call,
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or else you are ready to fly in their Faces;
or Else you Are ready to fly in their Faces;
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certainly God may justly expect that at what instance he should call, that you should come in.
Certainly God may justly expect that At what instance he should call, that you should come in.
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The Lord may be too quick for you, your day may be past, the day of Grace and Salvation may be past, I say before you are aware;
The Lord may be too quick for you, your day may be passed, the day of Grace and Salvation may be passed, I say before you Are aware;
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before your repenting time comes, Gods forgiving time may be past:
before your repenting time comes, God's forgiving time may be passed:
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Though it is true, you will say, At what time a man repents, I, that is,
Though it is true, you will say, At what time a man repents, I, that is,
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if God give him a heart: But what if God will not give thee a heart, but will harden thy heart,
if God give him a heart: But what if God will not give thee a heart, but will harden thy heart,
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and give thee up to thy self? at what instant saith the Text: And then another Text is in Mal. 3. beginning, Behold I will send my Messenger,
and give thee up to thy self? At what instant Says the Text: And then Another Text is in Malachi 3. beginning, Behold I will send my Messenger,
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and he shall prepare the way before me, and the Lord whom ye seek shall suddenly come to his Temple: and he shall prepare the Way before me, and the Lord whom you seek shall suddenly come to his Temple:
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Now this is apparently meant concerning Christ;
Now this is apparently meant Concerning christ;
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but saith he, Who may abide the day of his coming? so he goes on and shews how severe he will be:
but Says he, Who may abide the day of his coming? so he Goes on and shows how severe he will be:
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and then in vers. 5. I will come near to you to Judgement, and I will be a swift witness against the Sorcerers,
and then in vers. 5. I will come near to you to Judgement, and I will be a swift witness against the Sorcerers,
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and against the Adulterers, and against false Swearers, and against those that oppress the Hireling in his gates, &c. Christ when he comes, he comes to be a swift Witness against them that live in their Wicked wayes after his coming.and against the Adulterers, and against false Swearers, and against those that oppress the Hireling in his gates, etc. christ when he comes, he comes to be a swift Witness against them that live in their Wicked ways After his coming.
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Indeed all mens sins do witness against them, but now those that live in Prophaneness and Wickedness,
Indeed all men's Sins do witness against them, but now those that live in Profaneness and Wickedness,
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when Christ is come among them, I say they are to expect Christ to be a swift Witness against them.
when christ is come among them, I say they Are to expect christ to be a swift Witness against them.
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How quick did the Lord deal with his People upon their rejection of the Land of Canaan, they did often sin against God in the Wilderness, but when they came to the Land of Canaan, and had an offer of the Land of Canaan, having sent Spies to see the good Land,
How quick did the Lord deal with his People upon their rejection of the Land of Canaan, they did often sin against God in the Wilderness, but when they Come to the Land of Canaan, and had an offer of the Land of Canaan, having sent Spies to see the good Land,
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and they came and declared what a Good Land it was; and yet some discouraging of them, because of the Children of Anack, they were Rebellious,
and they Come and declared what a Good Land it was; and yet Some discouraging of them, Because of the Children of Anack, they were Rebellious,
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and would not go to the Land to enter upon it because of the difficulty they should endure;
and would not go to the Land to enter upon it Because of the difficulty they should endure;
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No, God presently Swears against them, he takes a Solemn Oath, that they should never Enter into his Rest;
No, God presently Swears against them, he Takes a Solemn Oath, that they should never Enter into his Rest;
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so you have it in Heb. 4. God did never Swear against them, till they came to have the proffer of the Land;
so you have it in Hebrew 4. God did never Swear against them, till they Come to have the proffer of the Land;
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and upon their first rejection of it after the Offer, and declaring to them the good Fruit of it, upon the very first rejection, the Lord Swears in his Wrath that they should not Enter into it;
and upon their First rejection of it After the Offer, and declaring to them the good Fruit of it, upon the very First rejection, the Lord Swears in his Wrath that they should not Enter into it;
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and so they were to turn back again into the Wilderness.
and so they were to turn back again into the Wilderness.
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Now we are to know this Land of Canaan to be a Type, not only of the Church,
Now we Are to know this Land of Canaan to be a Type, not only of the Church,
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but of Heaven it self, and of the good things of the Gospel.
but of Heaven it self, and of the good things of the Gospel.
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Now those that live in the Wilderness, and do not know the good Land of Canaan, and have not the Offer of it, the Lord may bear a long time with them;
Now those that live in the Wilderness, and do not know the good Land of Canaan, and have not the Offer of it, the Lord may bear a long time with them;
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but now when it comes to this, that the Lord doth reveal unto them the Blessed things of Christ,
but now when it comes to this, that the Lord does reveal unto them the Blessed things of christ,
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and make an Offer to them of the Blessed things of Christ, to enter into his Rest, for so it is apparent that the Apostle doth apply it to the Blessed things of the Gospel:
and make an Offer to them of the Blessed things of christ, to enter into his Rest, for so it is apparent that the Apostle does apply it to the Blessed things of the Gospel:
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If I say when the Lord shall discover these things unto them, they shall not Enter into this Rest, but they shall pretend a great many difficulties, O the Way is so strict and hard,
If I say when the Lord shall discover these things unto them, they shall not Enter into this Rest, but they shall pretend a great many difficulties, Oh the Way is so strict and hard,
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and they shall suffer so much; and upon this do refuse the Land of Canaan, the Blessed things of Jesus Christ;
and they shall suffer so much; and upon this do refuse the Land of Canaan, the Blessed things of jesus christ;
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then is the time if ever, to Swear against a Soul that it shall never be made partaker of Jesus Christ?
then is the time if ever, to Swear against a Soul that it shall never be made partaker of jesus christ?
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Now then I had thought to have opened the Point further, in three Particulars:
Now then I had Thought to have opened the Point further, in three Particulars:
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First, to shew what the dealings of God doth use to be with such, in what way he deals so quick with them; Secondly the Reasons of it;First, to show what the dealings of God does use to be with such, in what Way he deals so quick with them; Secondly the Reasons of it;
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and Thirdly to have Answered some Objections about this:
and Thirdly to have Answered Some Objections about this:
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but I shall give you but a Word or two of each, and so come to the Application.
but I shall give you but a Word or two of each, and so come to the Application.
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For the First, The way of Gods dealing with such;
For the First, The Way of God's dealing with such;
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it is either as you heard the last Day, to take away the Ministry from them, that he doth sometimes;
it is either as you herd the last Day, to take away the Ministry from them, that he does sometime;
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or if not so, the Lord passes a sentence against them, They shall not taste of my Supper:
or if not so, the Lord passes a sentence against them, They shall not taste of my Supper:
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and so a man may live a long time under the Ministry of the Word, under a Sentence.
and so a man may live a long time under the Ministry of the Word, under a Sentence.
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Or further, That sometimes the Lord gives him up to himself, to his own hearts lusts;
Or further, That sometime the Lord gives him up to himself, to his own hearts Lustiest;
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for this the Gospel is the Counsel of God, for so it is called in one of the Evangelists:
for this the Gospel is the Counsel of God, for so it is called in one of the Evangelists:
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Now mark what Gods dealings was with those that rejected but his Counsels, in Psalm 81. I gave them up to their own hearts lusts,
Now mark what God's dealings was with those that rejected but his Counsels, in Psalm 81. I gave them up to their own hearts Lustiest,
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and they walked in their own counsels. and they walked in their own Counsels.
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And that famous place in Rom. 1. from the middle of it, there the Apostle shews that those that did reject but the very light of Nature, God gave them up to a Reprobate sense;
And that famous place in Rom. 1. from the middle of it, there the Apostle shows that those that did reject but the very Light of Nature, God gave them up to a Reprobate sense;
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much more those that shall reject the light of the Gospel:
much more those that shall reject the Light of the Gospel:
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that's the way of God to give them up sometimes to the power of their sin;
that's the Way of God to give them up sometime to the power of their since;
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as if God should say, they will have none of Christ, nor of my Grace and Mercy, their Hearts are set upon their Lusts, Lust take them, such a lust of uncleanness take them, such an earthly Lust take full possession of them.
as if God should say, they will have none of christ, nor of my Grace and Mercy, their Hearts Are Set upon their Lustiest, Lust take them, such a lust of uncleanness take them, such an earthly Lust take full possession of them.
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The Lord gives them up to their own Hearts Lusts, the Lord saith of them, He that will be filthy, let him be filthy still, as you have it in Revelations the last, he that will be filthy let him be filthy;
The Lord gives them up to their own Hearts Lustiest, the Lord Says of them, He that will be filthy, let him be filthy still, as you have it in Revelations the last, he that will be filthy let him be filthy;
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and let him have the satisfying of his Lusts to the uttermost.
and let him have the satisfying of his Lustiest to the uttermost.
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And sometimes it is to cut them off by some extraordinary and fearful Judgment, the Lord many times appears most dreadfully against them.
And sometime it is to Cut them off by Some extraordinary and fearful Judgement, the Lord many times appears most dreadfully against them.
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The Reasons that should have spent me a great part of the time, and it might very well require a whole Exercise, to have Opened to you why the Lord is so provok'd against this Sin rather than another Sin whatsoever it be:
The Reasons that should have spent me a great part of the time, and it might very well require a Whole Exercise, to have Opened to you why the Lord is so provoked against this since rather than Another since whatsoever it be:
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For the Opening of the great Evil that there is in the Sin of Unbelief and Rejection of the Gospel;
For the Opening of the great Evil that there is in the since of Unbelief and Rejection of the Gospel;
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you that understand any thing must needs know that it must require a very large time to open it all:
you that understand any thing must needs know that it must require a very large time to open it all:
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But in a very few Particulars take them thus.
But in a very few Particulars take them thus.
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You that reject the Gospel, you sin against the greatest Mercy that ever God tendred to Creatures;
You that reject the Gospel, you sin against the greatest Mercy that ever God tendered to Creatures;
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he never tendred such a Mercy to the Angels that sinned against him as to you:
he never tendered such a Mercy to the Angels that sinned against him as to you:
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Indeed here are the bowels of Gods mercy, as the Scripture calls them, the tender bowels of Gods mercy:
Indeed Here Are the bowels of God's mercy, as the Scripture calls them, the tender bowels of God's mercy:
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Now to sin against the Gospel, it is to spurn at the very Bowels of God.
Now to since against the Gospel, it is to spurn At the very Bowels of God.
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Many men speak of Mercy, and desire to hear much of Mercy, O but you had need look to your selves when you hear much of Mercy,
Many men speak of Mercy, and desire to hear much of Mercy, Oh but you had need look to your selves when you hear much of Mercy,
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for when you hear of Mercy your Souls lye at the stake one way or other:
for when you hear of Mercy your Souls lie At the stake one Way or other:
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God deals more quick with those that hear much of Mercy, than he doth with others. One Sermon of Mercy rejected may send a man nearer to Hell by far, than ten Sermons of Judgment.
God deals more quick with those that hear much of Mercy, than he does with Others. One Sermon of Mercy rejected may send a man nearer to Hell by Far, than ten Sermons of Judgement.
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Though you should not reform after many Sermons of Judgment, yet they do not make your condition so dangerous as one Sermon of Mercy;
Though you should not reform After many Sermons of Judgement, yet they do not make your condition so dangerous as one Sermon of Mercy;
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and therefore you had need at any time when you hear Mercy Opened to you, you had need have your Hearts shake the more,
and Therefore you had need At any time when you hear Mercy Opened to you, you had need have your Hearts shake the more,
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and tremble to think thus, Lord here's a Sermon upon which my Soul doth more lye,
and tremble to think thus, Lord here's a Sermon upon which my Soul does more lie,
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than it may be Ten Sermons before, yea perhaps than any that ever I heard in all my life.
than it may be Ten Sermons before, yea perhaps than any that ever I herd in all my life.
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Thou comest to hear a Sermon of Mercy, and goest away and sayest, O what an Excellent Sermon is this!
Thou Comest to hear a Sermon of Mercy, and goest away and Sayest, Oh what an Excellent Sermon is this!
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it was a Sermon of the most Mercy that ever I heard in my life;
it was a Sermon of the most Mercy that ever I herd in my life;
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I say, Was it so? then thy Soul lay more upon that Sermon than upon any that ever thou heardest in thy life.
I say, Was it so? then thy Soul lay more upon that Sermon than upon any that ever thou heardest in thy life.
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Mercy is such an Attribute which God doth put such a price upon, that it is resolved he will revenge the Wrong done to his Mercy:
Mercy is such an Attribute which God does put such a price upon, that it is resolved he will revenge the Wrong done to his Mercy:
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Whatsoever God doth bear with, he is resolved he will not bear the Abuse of his Mercy;
Whatsoever God does bear with, he is resolved he will not bear the Abuse of his Mercy;
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and therefore you had need look to it when you come to hear of Mercy, especially the Mercy of the Gospel.
and Therefore you had need look to it when you come to hear of Mercy, especially the Mercy of the Gospel.
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There is a great deal of Mercy in Gods Works, I but when he comes to Preach Jesus Christ to thee, there's Mercy of another Nature, there look to thy self:
There is a great deal of Mercy in God's Works, I but when he comes to Preach jesus christ to thee, there's Mercy of Another Nature, there look to thy self:
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If thou dost dally and trifle with Gods Mercy, then thy condition will be most Dreadful.
If thou dost dally and trifle with God's Mercy, then thy condition will be most Dreadful.
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I'll name these one or two Arguments to thee, because when thou sinnest against the Offer of the Gospel,
I'll name these one or two Arguments to thee, Because when thou Sinnest against the Offer of the Gospel,
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then thou sinnest against the help of thy Soul, the means to do thee good.
then thou Sinnest against the help of thy Soul, the means to do thee good.
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The preaching of the Gospel it is as a Board after Shipwrack, for every poor Soul is as a man that hath suffered Shipwrack,
The preaching of the Gospel it is as a Board After Shipwreck, for every poor Soul is as a man that hath suffered Shipwreck,
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and he is in the midst of the Sea upon a Board of the Ship, and there's all his help:
and he is in the midst of the Sea upon a Board of the Ship, and there's all his help:
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Now were it not a mad thing for this man to put off this Plank from him when he hath no other help.
Now were it not a mad thing for this man to put off this Plank from him when he hath no other help.
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Now we are ready to be swallowed up of the Sea of Gods Wrath, and now God casts in a Plank to waft us to the Shore, if possibly may be.
Now we Are ready to be swallowed up of the Sea of God's Wrath, and now God Cast in a Plank to waft us to the Shore, if possibly may be.
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Or rather thus, The Offer of the Gospel it is like the casting of a Rope into a River,
Or rather thus, The Offer of the Gospel it is like the casting of a Rope into a River,
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unto a man that is in danger of Drowning.
unto a man that is in danger of Drowning.
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There is a man that is fallen into the Thames, and you cannot get him up,
There is a man that is fallen into the Thames, and you cannot get him up,
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but you will get a line and throw it into the place where he sunk, and there is no way for him to be Sav'd, but only that:
but you will get a line and throw it into the place where he sunk, and there is no Way for him to be Saved, but only that:
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Now if such a man put off the time from him, what help can there be of that man.
Now if such a man put off the time from him, what help can there be of that man.
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Thus it is, all Men and Women naturally, they are even ready to sink into the Bottomless Gulf of Eternal Misery; this is thy condition.
Thus it is, all Men and Women naturally, they Are even ready to sink into the Bottomless Gulf of Eternal Misery; this is thy condition.
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Now the Lord in Mercy sends his Ministers to come and make an Offer of the Gospel,
Now the Lord in Mercy sends his Ministers to come and make an Offer of the Gospel,
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and cast a line to Congregations, and make this Proclamation, In the Name of God, every Soul that will take hold of this, may be saved from sinking into the bottomless Gulf of Eternal Horror and Despair;
and cast a line to Congregations, and make this Proclamation, In the Name of God, every Soul that will take hold of this, may be saved from sinking into the bottomless Gulf of Eternal Horror and Despair;
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and there is no way to save any sinking Soul but only this.
and there is no Way to save any sinking Soul but only this.
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Now if men slight and disregard this, and put it off, is it not just that men should sink down;
Now if men slight and disregard this, and put it off, is it not just that men should sink down;
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this that I speak will eb foundgood one day:
this that I speak will eb foundgood one day:
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the Lord forbid that any one Soul in this Place should find this similitude made good upon them;
the Lord forbid that any one Soul in this Place should find this similitude made good upon them;
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that is, to sink into the bottomless Gulf:
that is, to sink into the bottomless Gulf:
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and there to consider with himself, had not I a line cast to me for the Saving of me,
and there to Consider with himself, had not I a line cast to me for the Saving of me,
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and had I catch'd hold of it as others did, might not I have been Saved as well as they.
and had I catched hold of it as Others did, might not I have been Saved as well as they.
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This I say the Lord will make good one day.
This I say the Lord will make good one day.
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But now, because much may be said, As doth not God call at the Eleventh hour and the like? And grant God may call at the eleventh hour, I but it is not said God will call eleven times? That is, God may let Men and Women go a long time, and at length call them;
But now, Because much may be said, As does not God call At the Eleventh hour and the like? And grant God may call At the eleventh hour, I but it is not said God will call eleven times? That is, God may let Men and Women go a long time, and At length call them;
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but what have you in Scripture after Rejection of Calls to Call again;
but what have you in Scripture After Rejection of Calls to Call again;
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do not mistake me, I do not say but that God may call eleven score times;
do not mistake me, I do not say but that God may call eleven score times;
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I but it is more than such a one may expect: the Lord calls at the Eleventh hour:
I but it is more than such a one may expect: the Lord calls At the Eleventh hour:
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but you do not hear, if they refuse then, what he will do afterwards. So you say, That the Theef on the Cross was called at the last hour,
but you do not hear, if they refuse then, what he will do afterwards. So you say, That the Thief on the Cross was called At the last hour,
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but who knows whether ever he did hear of Jesus Christ before that time; therefore your case is not his, though it's true he was Saved at the last:
but who knows whither ever he did hear of jesus christ before that time; Therefore your case is not his, though it's true he was Saved At the last:
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I but it may be he did never reject Christ in his life, and it was the first time that ever Jesus Christ was made known to him for ought any can tell? and do you so? though you be old sinners,
I but it may be he did never reject christ in his life, and it was the First time that ever jesus christ was made known to him for ought any can tell? and do you so? though you be old Sinners,
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yet upon the offer of the Gospel if you shall presently come in, then you may be received;
yet upon the offer of the Gospel if you shall presently come in, then you may be received;
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but what may be after the offer of the Gospel I cannot tell.
but what may be After the offer of the Gospel I cannot tell.
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You will say, That we find by Experience, that God doth Convert those that lives a long time under Meanes;
You will say, That we find by Experience, that God does Convert those that lives a long time under Means;
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It's true he may be patient towards them, I but it is more than they can expect, that it should be so;
It's true he may be patient towards them, I but it is more than they can expect, that it should be so;
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and mark it, you must not venture upon Gods patience with another, to think that he will be patient so long with thee:
and mark it, you must not venture upon God's patience with Another, to think that he will be patient so long with thee:
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I will give you a notable Scripture for that, the Example is in Manasses, in 2 Chron. 33. 1. there you have the Story of Manasses, how wicked a man he was;
I will give you a notable Scripture for that, the Exampl is in Manasses, in 2 Chronicles 33. 1. there you have the Story of Manasses, how wicked a man he was;
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and Manasses did Reign Fifty five Years, though he were a very Wicked man, yet the Lord suffered him to Reign Fifty five Years,
and Manasses did Reign Fifty five years, though he were a very Wicked man, yet the Lord suffered him to Reign Fifty five years,
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and it is like most of this time was in his Wickedness:
and it is like most of this time was in his Wickedness:
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but now comes his Son Amon after him v. 21. and perhaps Amon he might think thus;
but now comes his Son Amon After him v. 21. and perhaps Amon he might think thus;
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Why may not I do as my Father did? The Lord was patient with my Father many Years,
Why may not I do as my Father did? The Lord was patient with my Father many years,
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and why may not I venture as he did? and so he did venture to live in the Wickedness that his Father had lived in;
and why may not I venture as he did? and so he did venture to live in the Wickedness that his Father had lived in;
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but mark, God was quick with him;
but mark, God was quick with him;
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though he spared Manasses the Father, yet he was quick with Amon the Son, in vers. 24. God spared him but Two Years,
though he spared Manasses the Father, yet he was quick with Amon the Son, in vers. 24. God spared him but Two years,
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for he died Wickedly, as the Story shews you afterwards; so that you must know Gods patience is his own.
for he died Wickedly, as the Story shows you afterwards; so that you must know God's patience is his own.
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God may be patient with one perhaps Twenty or thirty Years, and he will not with another so many moneths.
God may be patient with one perhaps Twenty or thirty years, and he will not with Another so many months.
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Wherefore then by way of Application, thus much:
Wherefore then by Way of Application, thus much:
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First, Hence Ministers may see cause when they come to Preach Jesus Christ to a People, to come with trembling hearts;First, Hence Ministers may see cause when they come to Preach jesus christ to a People, to come with trembling hearts;
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and the truth is, though it be that that their Souls desire above all, and they account themselves (or should do) in their Element,
and the truth is, though it be that that their Souls desire above all, and they account themselves (or should do) in their Element,
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when they are opening Jesus Christ unto you;
when they Are opening jesus christ unto you;
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yet upon the Consideration of this Point, they cannot Preach Christ unto you without trembling Hearts;
yet upon the Consideration of this Point, they cannot Preach christ unto you without trembling Hearts;
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for they have these thoughts whatsoever you have, Lord I am now going to Preach Christ,
for they have these thoughts whatsoever you have, Lord I am now going to Preach christ,
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and open the Mysteries of Grace to this People; I but if they should reject it, how quick will the Lord Deal with them;
and open the Mysteres of Grace to this People; I but if they should reject it, how quick will the Lord Deal with them;
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the Ministry of my Word, How soon may it be to cut them down, and to send them to their own places? Therefore those that know what they do, cannot but come with Trembling Hearts.
the Ministry of my Word, How soon may it be to Cut them down, and to send them to their own places? Therefore those that know what they do, cannot but come with Trembling Hearts.
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Secondly, From hence, Let all those that have liv'd under the Gospel, and yet the Lord hath been patient towards them for a long time, O let them learn to Bless the Name of God:Secondly, From hence, Let all those that have lived under the Gospel, and yet the Lord hath been patient towards them for a long time, Oh let them Learn to Bless the Name of God:
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I perhaps was Born of Godly Parents, and they instill'd good Principles into me, and they were careful to set me under good Preaching,
I perhaps was Born of Godly Parents, and they instilled good Principles into me, and they were careful to Set me under good Preaching,
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yea and I not only had the outward Offer of Grace, but God knows how often Gods Spirit came & offered Christ to my Soul,
yea and I not only had the outward Offer of Grace, but God knows how often God's Spirit Come & offered christ to my Soul,
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and yet I went on stubbornly and stoutly a long time.
and yet I went on stubbornly and stoutly a long time.
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O the rich Mercy of God, that he did not wholly give me up, and cut me off! Rich Mercy!
O the rich Mercy of God, that he did not wholly give me up, and Cut me off! Rich Mercy!
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And what hath God yet come and strove with me again for all this Rejection? O the Riches of the Grace of God towards me more than towards others!
And what hath God yet come and strove with me again for all this Rejection? O the Riches of the Grace of God towards me more than towards Others!
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Thou hast cause to magnifie God, for it is not an ordnary thing for God to deal so with People as he hath dealt with thee.
Thou hast cause to magnify God, for it is not an ordnary thing for God to deal so with People as he hath dealt with thee.
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Thirdly, Let all those that do come to hear the Ministry of the Gospel, to hear the Word of the Gospel,Thirdly, Let all those that do come to hear the Ministry of the Gospel, to hear the Word of the Gospel,
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and yet their Consciences tell them that they are Opposers of it, and secret Contemners of it,
and yet their Consciences tell them that they Are Opposers of it, and secret Contemners of it,
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and are resolved to go on in their wayes, let there be said what will be,
and Are resolved to go on in their ways, let there be said what will be,
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yet they resolve to go on, and to continue as Vile as formerly: O that the Lord would strike some such bold Sinner this Day by this Word.
yet they resolve to go on, and to continue as Vile as formerly: Oh that the Lord would strike Some such bold Sinner this Day by this Word.
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By this Point that hath been thus Preached unto thee, the Lord strike thy Heart thou bold Sinner that darest be bold even against the face of the Mercy of God in Jesus Christ, that darest be bold to kick as it were God in his Bowels:
By this Point that hath been thus Preached unto thee, the Lord strike thy Heart thou bold Sinner that Darest be bold even against the face of the Mercy of God in jesus christ, that Darest be bold to kick as it were God in his Bowels:
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If the Lord hath any purpose to do good unto thee, he will strike thy Heart,
If the Lord hath any purpose to do good unto thee, he will strike thy Heart,
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and humble thee before him, in that that thou hast gone on thus against so much rich Grace as thou hast done;
and humble thee before him, in that that thou hast gone on thus against so much rich Grace as thou hast done;
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as Jehu said in another case, What hast thou to do with Peace, get thee behind me:
as Jehu said in Another case, What hast thou to do with Peace, get thee behind me:
c-acp np1 vvd p-acp j-jn n1, q-crq vh2 pns21 pc-acp vdi p-acp n1, vvb pno21 p-acp pno11:
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So is God a Merciful God, and the Preacher Preaches Mercy;
So is God a Merciful God, and the Preacher Preaches Mercy;
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howsoever thou wilt live in the face of the Mercy of God in thy wicked wayes, What hast thou to do with Mercy? Now if this be so, Hearken to the Exhortation in the Second Psalm, Kiss the Son lest he be angry;
howsoever thou wilt live in the face of the Mercy of God in thy wicked ways, What hast thou to do with Mercy? Now if this be so, Harken to the Exhortation in the Second Psalm, Kiss the Son lest he be angry;
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there indeed lies the Emphasis, Kiss the Son saith the Psalmist: What shall the Son of God, that is Jesus Christ, come to be Preached to you,
there indeed lies the Emphasis, Kiss the Son Says the Psalmist: What shall the Son of God, that is jesus christ, come to be Preached to you,
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and do you reject him? No, take heed what you do, Kiss him; and that expression it is a sign of Obedience,
and do you reject him? No, take heed what you do, Kiss him; and that expression it is a Signen of obedience,
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for so it was used in those times, they came and Kiss'd the Prince as a sign of their Subjection to him:
for so it was used in those times, they Come and Kissed the Prince as a Signen of their Subjection to him:
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Kiss the Son, Obey the Gospel, submit to it, Why? lest he be angry; lest the Son of God be angry:Kiss the Son, Obey the Gospel, submit to it, Why? lest he be angry; lest the Son of God be angry:
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The anger of the Son of God is a dreadful anger;
The anger of the Son of God is a dreadful anger;
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the Anger of God the Father is dreadful, and yet the Anger of the Son of God in some respect is more dreadful;
the Anger of God the Father is dreadful, and yet the Anger of the Son of God in Some respect is more dreadful;
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as the Anger of the Holy Ghost is most dreadful of all, because the Scripture saith, The sin against him can never be forgiven.
as the Anger of the Holy Ghost is most dreadful of all, Because the Scripture Says, The since against him can never be forgiven.
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And next, Kiss the Son, and that because there is so much Mercy in the Son;
And next, Kiss the Son, and that Because there is so much Mercy in the Son;
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therefore if he be rejected, his anger is so much the more dreadful, And lest you perish in the midway;
Therefore if he be rejected, his anger is so much the more dreadful, And lest you perish in the midway;
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that is, when you hope to live many years, to have many more Merry-meetings with your Companions,
that is, when you hope to live many Years, to have many more Merry-meetings with your Sodales,
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and do not think your selves to be nigh to perishing;
and do not think your selves to be High to perishing;
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saith the Text, In the mid way: the Lord comes upon such when they least think of it.
Says the Text, In the mid Way: the Lord comes upon such when they least think of it.
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The Lord comes upon many, and cuts them off in the middle of their years.
The Lord comes upon many, and cuts them off in the middle of their Years.
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This Consideration no question it was in part that caused Saint Paul when the Lord Christ was Revealed to him, that he dared not put off a day, no saith the Text, Gal. 1. 15, 16. When it pleased God who seperated me from my Mothers Womb,
This Consideration no question it was in part that caused Saint Paul when the Lord christ was Revealed to him, that he dared not put off a day, no Says the Text, Gal. 1. 15, 16. When it pleased God who separated me from my Mother's Womb,
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and called me by his Grace to reveal his Son in me, that I might Preach him among the Heathen;
and called me by his Grace to reveal his Son in me, that I might Preach him among the Heathen;
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immediately I conferred not with flesh and blood; immediately I conferred not with Flesh and blood;
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immediately, as soon as ever God was pleased to reveal Christ to me, or in me, I did not confer with flesh and blood, that is, I dar'd not so much as Reason about the difficulty of the way,
immediately, as soon as ever God was pleased to reveal christ to me, or in me, I did not confer with Flesh and blood, that is, I dared not so much as Reason about the difficulty of the Way,
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or what I should suffer if I took this course;
or what I should suffer if I took this course;
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I dar'd not go to my Company and take their Advice and Counsel, No, saith he,
I dared not go to my Company and take their advice and Counsel, No, Says he,
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but as soon as ever the Lord was pleased to reveal Christ in me, I presently went about the Work; and so in the 26th. of the Acts, where he tells the story of his Conversion, speaking of Gods revealing himself to him in that glorious way of a Vision, Whereupon O King Agrippa I was not disobedient to the Heavenly Vision;
but as soon as ever the Lord was pleased to reveal christ in me, I presently went about the Work; and so in the 26th. of the Acts, where he tells the story of his Conversion, speaking of God's revealing himself to him in that glorious Way of a Vision, Whereupon O King Agrippa I was not disobedient to the Heavenly Vision;
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the very first Vision I presently submitted to:
the very First Vision I presently submitted to:
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Paul he fell down and said, Lord what wilt thou have me to do? upon the first manifestation of Christ unto him:Paul he fell down and said, Lord what wilt thou have me to do? upon the First manifestation of christ unto him:
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O do you take heed that you be not disobedient to the Heavenly Vision;
Oh do you take heed that you be not disobedient to the Heavenly Vision;
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perhaps together with the Ministry of the Word the Lord may grant to some of your Souls a Vision, that is, he may come with his Spirit and shew some of the Glory of his Son to you;
perhaps together with the Ministry of the Word the Lord may grant to Some of your Souls a Vision, that is, he may come with his Spirit and show Some of the Glory of his Son to you;
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O be not disobedient to the Heavenly Vision, but immediately yield to it, and confer not with flesh and blood.
Oh be not disobedient to the Heavenly Vision, but immediately yield to it, and confer not with Flesh and blood.
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O but you will say this is hard, you come at first and say Peace to us,
Oh but you will say this is hard, you come At First and say Peace to us,
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but this is very severe to tell us how quick the Lord is. But Observe it, It is but severity to those that put off Mercy:
but this is very severe to tell us how quick the Lord is. But Observe it, It is but severity to those that put off Mercy:
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then if you love Mercy so well, what need you fear this Severity.
then if you love Mercy so well, what need you Fear this Severity.
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But further, Know that upon your receiving of the Gospel the Lord will be as quick with you in wayes of Mercy,
But further, Know that upon your receiving of the Gospel the Lord will be as quick with you in ways of Mercy,
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as he is in Judgments to those that do reject it.
as he is in Judgments to those that do reject it.
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You will say, How quick will the Lord be in the wayes of his Mercy? Thus quick, that upon thy receiving the Gospel,
You will say, How quick will the Lord be in the ways of his Mercy? Thus quick, that upon thy receiving the Gospel,
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and Believing, the very first instant of thy receiving it, thou shalt be delivered from all thy sin, the guilt of all thy sin, thou shalt be made as clear from the guilt of sin as the Child that is new born,
and Believing, the very First instant of thy receiving it, thou shalt be Delivered from all thy since, the guilt of all thy since, thou shalt be made as clear from the guilt of since as the Child that is new born,
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and more clear a great deal: How quick is God now.
and more clear a great deal: How quick is God now.
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Yea thou shalt be made as clear from the guilt of all thy great sins that thou hast committed, I say as clear from the guilt of them as the Saints are in Heaven,
Yea thou shalt be made as clear from the guilt of all thy great Sins that thou hast committed, I say as clear from the guilt of them as the Saints Are in Heaven,
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and this at the first moment of thy Entertaining of Jesus Christ;
and this At the First moment of thy Entertaining of jesus christ;
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thou shalt be as clear as Abraham, Isaac, and Jacob; thou shalt be equal with Abraham, Isaac, and Jacob in the point of thy Justification;
thou shalt be as clear as Abraham, Isaac, and Jacob; thou shalt be equal with Abraham, Isaac, and Jacob in the point of thy Justification;
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yea in regard of any guilt of sin, thou shalt be as unspotted before the Lord as the Saints are in Heaven:
yea in regard of any guilt of since, thou shalt be as unspotted before the Lord as the Saints Are in Heaven:
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O the Lord is willing to be quick with you in wayes of Mercy. Now then consider of both, Here we set Life and Death before you;
Oh the Lord is willing to be quick with you in ways of Mercy. Now then Consider of both, Here we Set Life and Death before you;
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we know it is not in Mens power indeed, but we know God doth use to Bless his Ministry so as to convey power by his Ministry: God is quick both wayes;
we know it is not in Men's power indeed, but we know God does use to Bless his Ministry so as to convey power by his Ministry: God is quick both ways;
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upon Entertaining he is quick in wayes of Mercy, presently to clear the Soul from all those horrible Wicked Sins that thou hast been guilty of;
upon Entertaining he is quick in ways of Mercy, presently to clear the Soul from all those horrible Wicked Sins that thou hast been guilty of;
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and if thou shalt reject it, then thou may'st fear that the Lord will be quick with thee another way.
and if thou shalt reject it, then thou Mayest Fear that the Lord will be quick with thee Another Way.
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O consider what hath been said in this Point, and in this Text, and the Lord give you understanding. FINIS.
O Consider what hath been said in this Point, and in this Text, and the Lord give you understanding. FINIS.
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